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Suplement To Three Discourses

21/01/201621:54(Xem: 1436)
Suplement To Three Discourses

BUDDHIST DOCTRINE

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DHARMA TALKS

THICH HUYEN VI

 

 

SUPPLEMENT TO THREE DISCOURSES

 

 

BUDDHIST CONTRIBUTIONS TO THE FUTURE

 

            Venerable Elders, representatives of the Sangha, your Serene Highness, Ladies and Gentlemen, friends in the Dharma.  Please permit me, as representative of the Linh-Son Buddhist Association and Abbot of the Sacred Mountain Monastery near Paris, to say a few words regarding Buddhism and the future from the standpoint of a member of the Sangha.

            The Surangana-Samadhi-Sutra says that “at the level of Ultimate Truth the three phases of time-past, present and future, are one and the same, i.e. false notions or conventional makeshifts”.  Of course, conventional truth has also to be taken care of, and on this level the Tathagata Goya “.Sutra states that, “the fullness of merit of the bodhisattvas aspiring after Supreme Enlightenment ensures the continuance of the Triple Gem”.  The Samyutta Nikaya (1.140) too, testifies the timelessness, the perennial truth of the Dharma.  Thus, “All the Perfectly Enlightened Ones of the past, present or future, who rid living beings of suffering, all held, hold and will hold the Holy Dharma in esteem, as this is their Buddha nature.  Therefore, one should esteem the Holy Dharma, heeding what the Buddha’s teach”.

            When giving thought to future contributions to be made by Buddhists who are required to practice and follow the “Middle Path” one has to be aware of the ever present extreme positions.  Regarding future developments, optimists believe in technological know-how, in the infinite possibilities of a science capable of converting our world into a veritable paradise.  On closer scrutiny, however, of the presently widespread materialistic euphoria, especially in respect of the so-called affluent countries, there is evidence that science, that welfare states, cannot solve the problems of mental suffering, which are too well-known a fact that we need not that religion, Dharma, will again increasingly gain in importance because its aims have always been the alleviating and finally the eradication of all suffering.  So, first of all Buddhist contributions must be, as they ever were, of a genuinely spiritual nature.

            Pessimists give a very somber “prognosis” of the future relying on statistics, computers, etc.…The self-destructive tendencies of humanity are undeniable and Albert Einstein was quoted as saying that, “there are two infinities: infinity of space and of human ignorance”.  Nevertheless, the Buddhist, aware of avoiding extreme standpoints, should steer clear of fatalistic attitudes, however, dim the prospects of human survival might be.  The increasing complexity of modern life is a matter of fact.  But the Buddha asana has a panacea to offer which, put in a nutshell, is Sila, Samadhi, and Panna, Virtue, meditation/mental health, and insight/wisdom.  With this universal dharma- medicine at his disposal the Buddhist’s contribution to counter the ills of present and future social developments would, indeed, be a crucial one.

            The crux of the problem of modern man is not really the availability of a suitable “medicine” but the application of that very medicine.  If we Buddhist’s, the Sangha as well as the laity, are open-minded enough and ready for a wholesome self-criticism we must ask ourselves whether we actually care about applying Lord Buddha’s panacea; we will probably have to answer in the negative.  The word anatta is often on our lips; we indulge in self-complacency and seek satisfaction in the pursuit of name and fame; we derive pleasure from large ceremonies, futile meetings and scatter, rather than recollect our minds through all sorts of meaningless activities, traditional and modern.  It is not enough to five must talks, saying that the Dharma is perfectly in accordance with modern science, that democratic principles were applied for the first time in the history of mankind in running the ancient Sangha, that it was the Buddha who was the first to emancipate women, etc.…It is not enough glibly to gloss over sectarian difference as long as these differences and biases have a strong hold in our innermost thoughts.  It is also not enough to “play” with the wisdom traditions of Buddhism intellectually, being vain enough to neglect the training in morality, the very basic of Buddhist culture.  If we blindly cling to ourselves to recollection leading to insight-knowledge, i.e... Dealing with mental defilements and their eradication, not with words alone, we will in the long run fail to adapt ourselves intelligently to modern living conditions and fail to contribute meaningfully to solve the 20 century dilemmas of greed (lobha), hatred (dosa), and delusion (moha).

            Every one of us, no matter on what level of spiritual development we may be on, there is the fact of anatta after all we can and should develop more insight knowledge so as to guide our daily actions of whatever kind.  This is the best equipment to learn to face calmly and bravely any situation and also to find a solution whenever required, for it is the dynamic, not the static mind, that is capable of spontaneously solving problems.

            As representative of the Linh-Son Regional Centre of the W.F.B.I should like to express my sincere hopes and wishes that all activities of the W.F.B. may further be inspired by the dynamism of the Sasana’s wisdom in harmony with Great Compassion.  Many objectives have so far remained unfulfilled and should, with new zeal, be brought to a successful conclusion, e.g.: to work for genuine unity among all Buddhist traditions to improve educational facilities on all levels (what is g. Buddhist secular education compared with educational facilities realized by our Christian brothers?)  A lot has been achieved in the field of social welfare, not so much regarding spiritual welfare.  Human suffering is endless – may all of us radiate more and more loving kindness (metta), compassion and sympathy (karuna), and may we radiate it dynamically for the well of ourselves and all beings.

 

 

 

                        May all beings live in peace and be happy!

 

 

W.F.B. GENERAL CONFEREMCE, BANGKOK/CHIENG MAI

2524/1980

 

BUDDHIST PRACTICE IN CONTEMPORARY LIFE

 

            The motto of this brief discourse is a verse from the Dhammapada:

 

“Apramado amata-padam/pramado maccuno padam/apramatta Na mriyanti/ye pramatta yatta Mata/Conscientiousness is the way to deathlessness,

                        Negligence the way to death;

                        The conscientious do not die,

                  The negligent are as good as dead”. (1)

            The problems that mankind will be confronted with by the end of the 20th century are well-known to everybody, thanks to the mass media and other kinds of modern communication.  Nevertheless, most people are all too prone to forget or to suppress reports about contemporary evils regarding the grim prospects of an ever increasing world population that we’ll have to face in the very near future.  As scientific investigations have shown, the process of ‘plundering a planet’, as well as polluting if not actually destroying it, are downright suicidal.  But scientific reports in such a vain do not make headlines.

            Many times it has been stressed that the Buddha-dharma can be regarded as a panacea for all our contemporary ills.  That is true, but we Buddhists have to admit that like the rest of the world we suffer from a perennial dilemma, i.e. the discrepancy between theory and practice.  If the adherents of the various faiths in the world were really to understand the heart of their religions and to apply themselves earnestly to practice, overcoming selfishness (Atta) and working for the happiness of all sentient beings, there would be world peace, and purely secular ideological institutions could not but acknowledge impressive achievements of tolerance and altruism.  In this context it is worth our while giving some thought to a striking quotation from the Ratnameghasutra as found in the Siksasamuccaya (2): “danam hi bodhisattavasya Bodhi-giving is a bodhisattva’s enlightenment!” “We must reflect a bit on this statement in the following because Dana, giving/liberality, is the keynote when being concerned with practice, i.e. with trying to practice in  accordance with the Buddha-dharma in contemporary life in spite of a prevailing sense of hopelessness, in spite of cynicism and stupefying materialism.

            In his commentary of the Diamond Sutra (Vajracchedikasutra) Arya Asanga says about (liberality (3)) that is implies the Six Perfections, because all of them have one thing in common:  all (paramis) are characterized by giving something, either (a) material goods, (b) protection, or (c) the higher gift of the Teaching itself.  In the first case we have the giving itself, in the second the observance of rules of training in ethics, as well as patience, and in the third we have effort, concentration, and wisdom.  In the light of this comment by Asanga it becomes evident that provided there is the right attitude of mind, the act of giving, even something that is materially quite insignificant, indeed, is the roof-cause of nothing less than Supreme Enlightenment and Ultimate Peace (san-ti-vara-padam).  Such ideas are expressed in many discourses.

            We should remember that despondency and lassitude (aparikheda) in have no place in dharma practice, and the Middle Way, the Noble Eightfold Path, is still the best remedy we have to have us in the situation we are in.  The Buddhist position which is a ‘non-position’, absence of discriminatory clinging, is neither pessimism nor optimistic idealism.  This non-position should inspire us to act ‘here and now’ in the present:  Let there be liberality in the above mentioned deep sense, dana is the abysmal gulf separating the world’s poor and rich; let there be non-harming ahimsa vs. the schizophrenic, escaladed armament race, atomic weapons and worldwide terrorism; and metta-bhava, radiating loving kindness/friendliness towards our fellow beings vs. cold wars and the heartlessness of modern industrial and urbanized society.  Such acts ‘here and now’ are not be decided on at conference tables but have to be undertaken individually, i.e. at the base.  Only that which is provided with a solid base can finally succeed, even on a grand scale.  Let us recall the classical example of Asoka, the transformation of a militant imperialist into a man of peace and righteousness.

            “Actions at the base’ naturally involve the highest gift of the Teaching itself, becoming manifest through effort, concentration, and wisdom.  World peace cannot be based on treaties but only on the peace of mind achieved by men and women.  ‘Those who talk of peace on the earth will have first of all purge themselves of the impurities of the heart.  According to Buddhism, self-purification is the supreme form of religious life and self-conquest is the supreme form of victory.  He who conquers himself finds peace within; he who has peace within spreads peace without”. (4) So each of us, according to his own capacity and within his own range of activities, however modest they may be, can meaningfully contribute to world peace, especially at this juncture by trying his level best to practice the dharma.

            Part and parcel of one’s dharma practice for one’s own and others’ well-being must be fewness or wishes (appicchata).  If Buddhists could really cultivate this virtue of self-restraint and modesty they would set a shining example and contribute most effectively to tackling the menacing problems of our time and of the immediate future.

            One last word in respect of Buddhist traditionalism, i.e. those aspects of tradition for tradition’s sake that prove a hindrance to veritable dharma practice.  Even nowadays rites and rituals wherein ‘the letter kills the spirit’ seem to play no small role.  Let us bear in mind what the Sagaramatipariprccha sutra (5) has to say about real, most excellent puja, doing homage to the Tathagata: “In these three ways one can do most excellent homage and service to the Tathagata; in which three ways? By aspiring after Buddhahood, by comprehending the Holy Teaching of the Tathagata, and by radiating great compassion for living beings”.  These three points again refer to the aspiration for the Six Perfections already mentioned and epitomized in Dana, in liberality.

            It is up to us whether in contemporary life the Buddha’s teaching is just a time-honored tradition or an active force urging man to abstain from evil and to do good so as to achieve peace thanks to wisdom and compassion.

            May all beings be happy and at peace!

 

  1. The Patna Dhammapada TT 14-G Roth Ed.
  2. Siksasamuccaya 22 – P.L Vaidya Ed.
  3. Ct. Minor Buddhist Texts, Part I, Assange’s Commentary on the Diamond Sutra Ed. And tr. By. G. Tucci; Ismeo, Roma, 1956.
  4. L.M. Joshi: Buddhist Ideals of World Peace and Fellowship. P.9.
  5. Siksasamuccaya 166-F.L. Vaidya Ed.

 

 

SPEECH DELIVERED IN THE CONFERENCE OF THE

BHARATIYA BOUDDH MAHASANGHA HELD IN BOMBAY

 

Namo Shakyamuni Buddha’s

Her Excellency the Prime Minister

Venerable, Ladies and Gentlemen,

 

            It is a very great pleasure for me to be here today and see so many of you assembled for this function.  I must say it is a rare occasion in that big personalities like the Prime Minister of India, the Ambassador of Thailand, the High Commissioner of Ceylon, and many others have spared their time for this conference.  Before I speak to you on something of Buddhism. I think it is my duty to introduce myself to you.  I am a Buddhist monk from South Vietnam, living in India at present.  I have come to participate in the Conference on behalf of the Mahasangha and the Buddhist Organizations of South Vietnam, at the instance of the Consulate General of South Vietnam in India.

            Buddhism is one of the great civilized religions of the world.  It is known to all that it was in the sixth century B.C. that this religions was propounded by Siddhartha, who, after enlightenment, was called the Buddha.  He was a perfect embodiment of knowledge, courage, love and sacrifice.  His heart was filled with purest emotion when he saw that the whole human race was in the grip of misery and pain.  It was he who discerned that behind the monetary glow of sensual pleasure there lay the misery of old age, sickness and death.  Being moved by that spectacle he thought to seek a remedy for the ills of men.  At the age of twenty-nine he made a vow to renounce the material luxuries of the Sakya Kingdom.  He left his wife who was renowned, far and wide, for her exquisite beauty; left even his newly born beloved son who had cemented the tie of love between the father and mother.  Six years of religious austere brought him the enlightenment under a Pipal tree near Gaya.  Since that time the tree was called the Bodhi three and the place Bodhi Gaya.  The dark clouds of ignorance were dispelled.  Now the Buddha made up his mind to preach the truth he had discovered without distinction of caste, creed and color.  The Buddha taught, and Buddhism was accepted by the rich and the poor, the high and the low, the intellectual and the dull alike.  It soon spread far and wide like wild fire right from the Himalayas down to Cape Camorin, and even beyond the boundary of its homeland to Ceylon, Burma, Siam, Malaya, Java, Sumatra, and then again to Nepal, Tibet, Mongolia, Korea, China, Japan and Vietnam.  It took the form of the world religion and a great cultural force in Asia.

            The Buddha has passed away, but his Sublime Teaching still exists in its pristine purity.  The four Noble Truths and the Eight-fold path are of great value to us.  The Dhammam cakka, the Wheel of the Law, which was first turned many years ago by the Buddha at the deer park is still revolving.

            It is difficult to say for sure what exactly are the Teaching of the Buddha, who was primarily an ethical teacher and a mystic rather than a metaphysician, and who’s teaching were entirely oral.  But then we can learn a fairly good account of his teachings.  They mainly consist in the four Noble Truths, the Noble Eightfold path and the Doctrine of Dependent Origination.  I do not want to deal with these three aspects of Buddhism in detail as they are well known to every inquisitive student of Buddhism.  These three are the cornerstones of Buddhism.  In some old books mention is made of a triple path comprising Sila or right conduct, Samadhi or right concentration and panna or right knowledge.  They may be said to roughly correspond to Darsana, Janna and Chaitra of Jainism.  These three are considered to be the rungs of the ladder leading to liberation.  By practicing Sila and Samadhi one attains Panna, which is regarded as the direct cause of Nibbana.

            The ethical ‘middle path’ of the Buddha is a golden way.  The Buddha ruled out self-indulgence and self-mortification.  In the very first Sermon at Saranatha the Buddha declared, in a clarion call, that ‘there are two extremes’, “O monks, from which he who leads a religious life must abstain.  One is a life of pleasure, devoted to desire and enjoyment; that is base, ignoble, and unspiritual, unworthy, unreal.  The other is a life of mortification; it is gloomy, unworthy, unreal.  The Perfect One, O monks, is removed from both these extremes and has discovered the way which lies between them, the middle way which enlightens the eyes, enlightens the mind, which lead to rest, to knowledge, to enlightenment, to Nibbana”.

            The Doctrine of Paticasamuppada, or Dependent Origination, is regarded as the basis of the entire teachings of the Buddha.  It consists in the Second and third Noble Truths which gives us the cause of suffering and the cessation of suffering.  Samsara is nothing but suffering, and cessation of suffering is Nibbana.  The central teaching of the Buddha is the doctrine of Dependent Origination.  Hid other teachings are corollaries which can easily be deduced from it.  The term Paticca conveys the sense of ‘dependent upon’, and Samuppada means ‘arising or origination’.  Thus, the literal meaning of Paticca Samuppada is ‘dependent origination’, but it is applied to the whole casual formula which consists of twelve interdependent causes and effects technically known as paccaya and paccayuppana.  The method of this doctrine may be understood as under:

            Depending on A originates B.  Because of B arises C.  When there is no A, there is no B.  When there is no B, there is no C.  In other words, ‘this being so, that is; this not being so, that is not (Imasmin sati idam hoti; Imasmin asati, idam Na hoti).  It may be noted in this connection that the doctrine of Dependent Origination is not a philosophical theory explaining the evolution of the world.  It is a discourse throwing a flood of light on the process of birth and death.

            The Buddha taught us to follow the course of panna or wisdom and practice Karuna or Compassion.  His teaching teach us that a man is judged not by the creeds he professes or the insignia he puts on or the slogans he shouts, but by his work of sacrifice and brotherly care.

            Today, the whole world is in the grip of trouble.  One nation contrives to establish its supremacy over the other.  The expected result is war which is going on at present in Vietnam.  Under such circumstances, the teachings of the Buddha gives us a voice of hope.  According to the Buddha, peace cannot be established by methods of war.  ‘Victory breeds hatred, the conquered live in sorrow (Jayam veram pasavati, dukkham seti parajito-Dhammapada).  War results in a vicious circle of hatred, subversive movements, and false propaganda”.  Never in this world can hatred be conquered by hatred.  It can be conquered by non-hatred.  (Na hi verena verani samantidha Kudacanam, Averena ca sammanti-Dhammapada).  Man must renounce the idea of being warlike.  We must become non-violent.  We must develop in our hearts the spirit of love, fraternity and fellow-feeling.  By doing so we shall score a tremendous success in breaking through the encircling gloom and bringing about a new alignment of man’s relation to man, of race to race, of nation to nation.  It should be our motto to conquer anger by cool-headedness, evil by good, miserliness by clarity and falsehood by truth.

            We shall be rendering our best services to Buddhism if we take a vow to work in the same spirit as Asoka the great worked for the preservation and dissemination of Buddhism, as Kaniska worked for it uplift, as Dr. Ambedkar worked for its safety.  It is more than 2500 years since the Mahaparinibbana of the Buddha.  He was never in favor of appointing a supreme head of the church to look after the religion he established.  He was confident that the Dhammam and Vinaya were comprehensive enough to keep intact the religion propounded by him.  ‘He magnified the unaided strength of Dhammam and Vinaya, and directed that his teachings would be the Teacher after his death’ (Yo Maya dhammo ca Vinaya ca desito pannatto, so VO mam accayena sattha).  So it should be our duty to strictly follow the teachings of the Buddha and get guidance from them for the preservation of this great religion.

            Now, I want to take leave of you with an earnest request to the Mahasangha to devise suitable ways and means and approach the great power blocs of the world with the request that the devastating war going on in Vietnam be immediately stopped.  Restoration of peace, that is the prime need of the hour, and it cannot be possible unless powerful blocs intervene in the matter.  Thus will be saves the suffering humanity in Vietnam.

                        Thank you all the name of the Dhammam.   16-10-1980

D H A R M A   C H A N T S

***********************

 

By Sacred Mountain Buddhist Monastery

***********

*

 

 

DAILY SERVICE IN ENGLISH

 

 

 

INCENSE OFFERING AND PRAISE TO THE BUDDHAS:

 

I PRAY THISW WONDERFUL INCENSE CLOUD

WITH SPREAD OUT TO ALL THE WORLDS IN THE TEN

DIRECTIONS, OFFERING TO ALL THE BUDDHAS,

WONDERFUL DHARMAS AND BODHISATTVAS

ENDLESS SPAVAKA ASSEMBLY

AND ALL SAINTS AND SAGES,

I PRAY IT WILL FORM AN ALTAR OF LIGHT

AND DO THE BUDDHA’S WORK

ACCORDING TO ITS TRUE NATURE,

I PRAY IT WILL BENEFIT ALL SENTIENT BEINGS, SO

THEY ALL WITH RAISE THE BODHI CITTA,

DEPART FROM EVIL KARMA AND ATTAIN THE HIGHEST WAY.

 

**********************

 

THREE PROSTRATIONS:

 

            I RESPECTFULLY BOW TO ALL DIRECTIONS OF SPACE, ALL REALMS, PAST, PRESENT AND FUTURE, THE TEN DIRECTIONS, ALL BUDDHAS, THE HONORED DHARMA, THE ENLIGHTENED SANGHA, THE PERMANENT THREE TREASURERS, (1 PROSTRATION).

 

            I RESPECTFULLY BOW TO THE DHARMA MASTER OF THE SAMSARA WORLKD, SAKYAMUNI BUDDHA, THE FUTURE BORN MAITREYA BUDDHA, BUDDHAS AND BODHISATTVAS ASSEMBLING AT THE SACRED MOUNTAIN (1 PROSTRATION)

 

            I RESPECTFULLY BOW TO THE GREAT LOVE, GREAT COMPASSION OF THE WESTERN PARADISE AMITABHA BUDDHA, GREAT COMPPASION AVALOKITESVARA BODHISATTVA, GREAT POWER MAHASTAMAPRAPTA BODHISATTVA AND THE BODHISATTAVAS IN THE PURE OCEAN (1 PROSTRATION)

 

HOMAGE TO THE BUDDHA:

            I HONOR YOU, MOST HOLY, MOST NOBLE, COMPLETELY AWAKENED ONE, (3 TIMES).

 

THREE REFUGES:

                        I TAKE REFUGE I THE BUDDHA,

                        I TAKE REFUGE IN THE DHARMA,

                        I TAKE REFUGE IN THE SANGHA.

 

            MAHA PRAJNA PARAMITA HEART SUTRA:

 

            AVALOKITESVARA DOBHISATTVA WHEN PRACTICING DEEPLY THE PRAJNA PARAMITA CLEARLY SAW THAT ALL FIVE SKHANDHAS ARE EMPTY AND PASSED BEYOND ALL SUFFERING.

            SARIPUTRA, FORM DOES NOT DIFFER FROM EMPTINESS; EMPTINESS DOES NOT DIFFER FROM FORM, FORM THEN IS EPTINESS, EMPTINESS THEN IS FORM, PERCEPTION,  CONCEPTION, VOLITION AND CONSCIOUSNESS ARE ALSO LIKE THIS.

            SARIPUTRA, ALL DHARMAS ARE MARKED WITH EMPTINESS: NOT BORN AND NOT DRYING, NOT STAINED AND NOT PURE, NOT GAINING AND NOT LOSING, THEREFORE, WITHIN EMPTINESS THERE IS NO FORM, NO PERCEPTION, CONCEPTION, VOLITION OR CONSCIOUSNESS; NO EYE, EAR, NOSE, TONGUE, BODY OR MIND; NO FORM, SOUD, SMELL, TASTE, TOUCH OR DHARMAS; NO REALM OF SIGHT… ‘TIL WE COME TO NO REALM OF CONCIOUSNESS, NO IGNORANCE AND NO ENDING OF IGNORANCE… ‘TIL WE COME TO NO OLD AGE AND DEATH AND NO ENDING OF OLD AGE AND DEATH, NO SUFFERING, ORIGINATION, EXTINCTION OR PATH; NO WISDOM AND NO ATTAINMENT WITH NOTHING TO ATTAIN.

            BECAUSE THE BODHISATTA FOLLOWS PRAJNA PARAMITA, HIS MIND HAS NO HINDRANCE.  HAVING NO HINDRANCE, HE HAS NO FEAR AND FAR FROM ALL FANTASY FIN’LLY DWELLS IN NIRVANA.  BECAUSE ALL BUDDHAS OF THE THREE TIMES FOLLOW PRAJNA PARAMITA, THEY GAIN COMPLE PERFECT ENLIGHTENMENT.

            THEREFORE, KNOW THAT THE PRAJNA PARAMITA IS THE GREAT HOLY MANTRAM, THE GREAT BRIGHT MANTRAM, THE UNEQUALED MANTRAM, WHICH CAN DESTROY ALL SUFERING-TRULY REAL AND NOT FALDSE, SO HE GAVE THE PRAJNA PARAMITA MANTRAM WHICH GOES: GATE, GATE, PARAGATE, PARA SAMGATE BODHI SWAHA (3X) (GONE, GONE, GONE BEYOND, GONE FAR BEYOND, ENLIGHTENMENT, HAIL).

 

DAILY CONFESSION:

 

            I RESPECFULLY BOW TO SAKYAMUNI BUDDHA, AMITABHA BUDDA, ALL BUDDHAS IN THE TEN DIRECTIONS, BOUNDLESS BUDDHA-DHARMAS AND THE VIRTUOUS SANGHA.  I HAVE LIVED MANY LIVES UNDER HEAVY KARMIC OBSTACLES: DESIRE, ANGER, PRRIDE, ILLUSION AND IGNORANCE.  TODAY BECAUSE OF BUDDHA’S TEACHING I KNOW THESE AS MISTAKES; THEREFORE, WITH SINCERE HEART I CONFESS.

            I VOW TO ELIMINATE EVILS AND TO DO GOOD.  I RESPECFULLY ENTREAT THE BUDDHA’S FOR THEIR COMPASSIONATE ASSISTANCE:  BODY WITHOUT SICKNESS, MIND EMPITY OF FRUSTRATION AND ANXIETY, EVERY DAY HAPPY TO PRACTICE THE WONDERFUL TEACHING OF BUDDHA IN ORDER TO QUICKLY DEPART FROM BIRTH AND DEATH, UNDERSTAND MIND,M SEE INTO ITS TRUE NATURE.  DEVELOP WISDOM AND GAIN SPIRITUAL POWER IN ORDER TO RESCUE ALL OF MY HONORED ELDERS, FATHERS, MOTHERS, BROTHERS, SISTERS, FRIENDS AND RLATIVS; AND MAY ALL LIVING BEING ATTAIN COMPLE BUDDHAHOOD.

 

PRAISING BUDDHAS:

 

                                                NAMO SAKYAMUNI BUDDHA (3X)

                                                NAMO AMITABHA    BUDDHA (3X)

                                                NAMO MAITREYA     BUDDHA (3X)

                                                NAMO AVALOKITES VARA BODHISATTVA (3X)

 

BODHISATTVA VOWS:

 

                                                SENTIENT BEINGS ARE NUMBERLESS, I VOW

                                                TO SAVE THEM ALL.

                                                DELUDING PASSIONS ARE INEXHUASTIBLR, I

                                                VOW TO END THEM ALL.

                                                DHARMA GATES ARE LIMITLESS, I VOW TO

                                                STUDY THEM ALL.

                                                BUDDHA’ WAY IS SUPREME, I VOW TO ATTAIN IT.

 

PRAVER FOR SUFFERING BEINGS:

 

                                                MAY SUFFERING ONES BE SUFFERING FREE

                                                AND THE FEAR STRUCK FEARLESS BE.

                                                MAY THE GRIEVING SHED ALL GRIEF

                                                AND THE SICK FIND HEALTH RELIEF.

 

THREE REFUGES:

 

                        I TAKE REFUGE IN THE BUDDHA, I PRAY ALL SENTINT BEINGS WILL ACCOMPLIGH THE GREAT WAY AND RAISE THE HIGHST BODHI CITTA.

                                                            (1 PROSTRATION)

 

                        I TAKE REFUGE IN THE DHARMA.  I PRAY ALL SENTIENT BEINGS WILL DEEPLY UNDERSTAND THE THREE PITAKAS AND THE WISDOM LARGE LIKE THE OCEAN. (1 PROSTRATION)

 

                        I TAKE REFUGE IN THE SANGHA, I PRAY ALL SENTIENT BEINGS WILL GUIDE OTHER BEINGS WITHOUT OBSTACLES. (1 PROSTRATION)

 

OFFERING MERITS:

                                                I WISH THAT THIS MERIT

                                                ALL BE EXTENDED TO EVERYONE,

                                                THAT WE, TOGETHER WITH ALL BEIGS,

                                                MAY GAIN THE BUDDHA’S WAY.

 

 

                                                (To take Meditation everyday)

 

 

 

 

WELL-WISHING SERVICE

************************

*********

 

HOMAGE TO THE BUDDHA:

 

 

                        DHARMA KING WITHOUT HIGHER HONOR

                        IN THREE WORLDS WITHOUT COMPARISON,

                        THE GUIDING TEACHER OF HEAVEN AND MAN,

                        FATHER OF THE FOUR KINDS OF BEINGS,

                        I NOW IN ONE THOUGHT TAKE REFUGE

                        ABLE TO DESTROY THREE TIMES KARMA,

                        PRAISE AND ADMIRATION

                        EVEN 100,000 KALPAS CANNOT EXTINGUISH.

 

THREE PROSTRATION:

 

                        I RESPECTFULLY BOW TO ALL DIRECTIONS OF SPACE, ALL REALMS, PAST, PRESENT AND FUTURE, THE TEN DIRECTIONS, ALL BUDDHAS, TE HONORED DHARMA, THE ENLUGHTENED SANGHA, THE PERMMENT THREE TREASURES, (1 PROSITRATION)

 

                        I RESPECTFULLY BOW TO THE DHARMA MASTER OF THE SAMSARA WORLD, SAKYAMUNI BUDDHA, THE FUTURE BORN MAITREYA BUDDHA, GREAT WISDOM MANJUSRI BODHISATTVA, GREAT PRACTICE SAMMAN TABHADRA BODDISATTVA, DHARMA PROTECTOR BODHISATTVAS, BUDDHAS AND BODHISATTVAS ASSEMBLING AT THE SACRED MOUNTAIN. (1 PROSTRATION)

 

                        I RESPECTFULLY BOW TO THE GREAT LOVE, GREAT COMPASSION OF THE WEDSTERN PARADISE AMITABHA BUDDHA, GREAT COMPASSION AVALOKITES VARA BODHISATTVA, GREAT POWER MAHASTAMAPRAPTA BODHISATTVA, GREAT VOW KSHITIGARBHA BODHISATTVA AND THE BODHISATTVAS IN THE PURE OCEAN. (1 PROSTRATION).

 

INCENSE OFFERING:

 

                        THE INCENSE BURNS IN THE HOLDER;

                        IT SPREADS OUT INTO THE DHARMA REALMS,

                        ALL BUDDHAS IN THE OCEANS’ ASSEMBLY HEAR FROM AFAR.

                        WHENEVER IN INCENSE FLOATS, A BLESSING CLOUD APPEARS,

                        THE SINCERE MIND IS ACCEPTED AND BLESSED AND

                        ALL BUDDHAS APPEAR, CLEALY REVEALING THEMSELVES.

                        I RESPECTFULLY BOW TO ICENSE CLOUD CANOPY

                        BIDHISATTVA, MAHA BODHISATTVAS (3X)

 

 

GREAT COMPASSION DHARANI:

 

 

                        THE GREAT COMPASSION DHARANI IS A LONG MANTRA DELIVATED TO THE PRAISE OF AVALOKITESVARA BODHISATTVA (KWAN-YIN), LISTING HIS VARIOUS MANIFESTATIONS AND POWERS.

 

                        WHILE MUCH OF THE DHARANI IS NOT EASILY TRANSLATED AND PARTS OF IT CONSIST OF MYSTIC SOUNDS, A PARTIAL TRANSLATION READS:

                        I BOW RESPECFULLY TO THE ASSEMBLED BUDHAS AND BODHISATTVAS.  I BOW RESPECTFULLY TO THE TRIPLE TREASURE.  I BOW RESPECTFULLY TO AVALOKITESVARA THE BODHISATTVA.  MAHA SATTVA, WHO IS THE GREAT COMPASSIONATE ONE.  HAVING ADORED HIM, MAY I ENTER ITO THE HEART OF THE INDESTRUCTIBLE ONE KNOWN AS THE NOBLE AVALOKITESVARA.

                        IT MEANS THE COMPLETING OF ALL MEANING.  IT IS PURE; IT IS THAT WHICH MEANS ALL BEINGS VICTORIOUS AND CLEANSES THE PATH OF EXISTENCE.

                        THUS, OM, THE SEER, AND THE WORLD TRANSCENDING ONE! HAIL THE MAHABODHISATTVA! TO THE JOYOUS, HAIL! TO THE ONE WHO HAS ATTAINED MASTERY IN THE DISCIPLINE, HAIL.  TO THE ONE WHO HOLDS A WEAPON IN HIS HAND (TO DESTROY ALL IGNORANCE), HAIL.  TO THE ONE WHO HOLDS A LOTUS IN HIS HAND, HAIL.  TO THE BENEFICENT ONE REFERED TO IN THIS DHARANI BEGINNING WITH “NAMAH”, HAIL.  MAY THESE PRAYERS BE SUCCESSFUL, HAIL!

 

MAHA PRAJNA PARAMITA HEART SUTRA:

 

 

            AVALOKITESVARA BODHISATTVA WHEN PRACITING DEEPLY THE PRAJNA PARAMITA CLEARLY SAW THAT ALL FIVE SKANDHAS ARE EMPTY AND PASSED BEYOND ALL SUFFERING.

            SARIPUTRA, FORM DOES NOT DIFFER FROM EMPITNESS; EMPITNESS DOES NOT DIFFER FROM FORM.  FORM THEN ISW EMPTINESS; EMPTINESS THEN IS FORM.  PERCEPTION, CONCEPTION, VOLITION AND CONSCIOUSNESS ARE ALSO LIKE THIS.

            SARIPUTRA, ALL; DHARMAS ARE MAKED WITH EMPITNESS:  NOT BORN AND NOT DYING, NOT STAINED AND NOT PURE, NOT GAINING AND NOT LOSING.  THEREFORE, WITHIN EMPTINESS THERE IS NO FORM, NO PERCEPTION, CONCEPTION, VOLITION OR CONSCIOUSNESS; NO EYE, EAR, NOSE, TONGUE, BODY OR MIND; NO FORM, SOUND, SMELL, TASTE, TOUCH OR DHARMAS; NO REALM OF SIGHT… ‘TIL WE COME TO NO REALM OF CONSCIOUSNESS; NO IGTNORAQNCE AND NO ENDING OF IGNORANCE… ‘TIL WE COME TO NO OLD AGE AND DEATH AND NO ENDING OF OLD AGE AND DEATH; NO SUFFERING, ORIGINATION, EXTINCTION OR PATH; NO WISDOM AND NO ATTAINMENT WITH NOTHING TO ATTAIN.

            BECAUSE THE BODHISATTVA FOLLOWS PRAJNA PARAMITA, HIS MIND HAS NO HINDRANCE.  HAVING NO HINDRANCEM HE HAS NO FEAR AND FAR FROM ALL FANTASY FIN’LLY DWELLS IN NIRVANA.  BECAUSE ALL BUDDHAS OF THE THREE TIMES FOLLOW PRAJNA PARAMITA, THEY GAIN COMPLETE PERFECT ENLIGHTENMENT.

            THEREFORE, KNOW THAT THE PRAJNA PARAMITA IS THE GREAT HOLY MANTRAM, THE GREAT BRIGHT MANTRAM.  THE UNEQUALED MANTRAM, WHICH CAN DESTROY ALL SUFFERING-TRULY REAL AND NOT FALSE, SO HE GAVE THE PRAJNA PARAMITA MANTRAM WHICH GOES:  GATE, GATE, PARAGATE, PARASAM GATE BODHI SWAHA (3X) (GONE, GONE, GONE BEYOND, GONE FAR BEYOND, ENLIGHTENMEMT, HAIL).

           

I RESPECTFULLY BOW TO MY TEACHER SAKYAMUNI BUDDHA (3X)

            I RESPECTFULLY BOW TO WESTERN PARADISE AMITADHA BUDDHA (3X)

            I RESPECTFULLY BOW TO THE FUTURE BORN MAITREYA BUDDHA (3X)

I RESPECTFULLY BOW TO THE MEDICAL TEACHER JADE LIGHKING BUDDHA (3X)

I RESPECTFULLY BOW TO THE HEARER OF CRIES AND RESCUER OF (BEING IN) SUFFERING AND TROUBLE, AVALOKITESVARA BODHISATTVA (3X)

I RESPECTFULLY BOW TO ALL THE BUDDHAS AND BODHISATTVAS ASSEMBLED AT THIS HOLY PLACE (3X)

 

 

TWELVE VOWS:

 

  1. I RESPECTFULLY BOW TO KWAN-YIN, THE TATHAGATA, WITH THE TITLE BOUNDLESS UNDERDSTANDING, THE NAME GREAT LIBERATION, WHO RAISED THE IMMEASURABLE VOW.

 

  1. I RESPECTFULLY BOW TO KWAN-YIN, THE TATHAGATA, OF ONE THOUGHT AND A MIND OF NO OBSTACLES, WHO VOWED TO STAY ALWAYS IN THE SOUTHERN WORLD (OUR UNIVERSE).

 

  1. I RESPECTFULLY BOW TO KWAN-YIN, THE TATHAGATA, WHO VOWED TO STAY IN SAMSARA, IN THE REALM OF DARKNESS, LISTENING TO THE CRIES AND RESCUING SUFFERING (BEINGS).

 

  1. I RESPECTFULLY BOW TO KWAN-YIN, THE TATHAGATA, THE CONQUEROR OF RAKSAS AND DESTROYER OF EVIL SPIRITS, WHO TOOK THE VOW TO END ALL TROUBLES AND DIFFICULTIES.

 

  1. I RESPECTFULLY BOW TO KWAN-YIN, THE TATHAGATA, WHO HOLDS THE BOWL OF FUTURE WATER AND WILLOW BRANCH, WHO TOOK THE VOW TO SPRINKLE SACRED WATER TO CALM THE MIND OF HUMANKIND.

 

  1. I RESPECTFULLY BOW TO KWAN-YIN, THE TATHAGATA, THE GREAT COMPASSIONATE, FORGIVING ONE, WHO TOOK THE VOW TO PRACTICE EQUANIMITY AT ALL TIMES.

 

  1. I RESPECTFULLY BOW TO KWAN-YIN, THE TATHAGATA, WHO DAY AND NIGHT IS THE DESTROYER OF OBSTACLES, WHO TOOK THE VOW TO DESTROY THE THREE REALMS OF SUFFERING BEINGS.

 

  1. I RESPECTFULLY TO BOW TO KWAN-YIN, THE TATHAGATE, WHO FACES SOUTH, DELIGENTLY PTACTICING, WHO TOOK THE VOW TO CUT ALL FETTERS AND KNOTS.

 

  1. I RESPECTFULLY TO BOW TO KWAN-YIN, THE TATHAGATE, THE MAKER OF THE DHARMA BOAT WHICH ROWS IN THE SUFFERING OCEAN, WHO TOOL THE VOW TO SAVE ALL SENTIENT BEINGS.

 

  1. I RESPECTFULLY BOW TO KWAN-YIN, THE TATHAGATA WITH STREAMERS IN FRONT AND A CANOPY BEHIND, WHO TOOK THE VOW TO GUIDE BEINGS TO THE WESTERN WORLD.

 

  1. I RESPECTFULLY BOW TO KWAN-YIN, THE TATHAGATA, WHO RESIDES IN THE REALM OF THE BJUDDHA OF UNLIMITED LIFE, WHO TOOK THE VOW TO BE THE HELPER OF AMITABHA BUDDHA.

 

  1. I RESPECTFULLY BOW TO KWAN-YIN, THE TATHAGATA, THE HONORABLE ONE BESIDE A BODY WITHOUT IMPERFECTIONS, CREATED BY THE TWELVE GREAT VOWS.

 

 

WELL WISHING GATHA:

 

I KNEEL DOWN AND ASK THE BUDDHAS TO HEAR ME, ALL THE ASSEMBLED BUDDHISTS HERE CHANT THE SUTRA OF REQUEST.

ALL THE BELIEVERS PRESENT HERE

WISH THEIR FAMILIES TO HAV PEACE AND HORMONY.  TO HAVE LONG LIFE, WELL-BEING AND HAPPINESS THEY CHANT THE KWAN-YIN BODHISATTVA SUTRA FOR THE ENTIRE FAMILY.

THE BLESSINGS OF KWAN=YIN MAKE EVERYONE HAPPY AND AT EASE.

HER TWELVE MANIFESTATIONS HELP ALL HUMANKIND, GOOD MEN AND BELIEVING WOMEN WITH SINCERE HEART

EAT VEGETARIAN, CHANT BUDDHA’S NAME AND DO GOOD FOR THEIR WISHES.

KWAN-YIN BODHISATTVA LOOKS INTO THE REALM OF BEINGS,

RESCUING ALL PEOPLE FROM THE OCEAN OF SUFFERING AND ILLUSION IN THE TEN DIRECTIONS.

HASTEN TO CHANT THE NAME OF KWAN-YIN BUDDHA AND YOU WILL BE RELEASED FROM SUFFERING AND TROUBLE AND YOUR SAMADHI MIND WILL SHINE.

WHEN FIRE CONSUMES THE BODY, CHANT KWAN-YIN’S NAME, AND THE LOTUS FLOWER WILL BE MANIFESTED.

WHEN THE BOAT IS TOSSED BY THE OCEAN’S STORM, CHANT KWAN-YIN’S NAME AND THE WAVES WILL BE STILLED.

WHEN EVIL APPARITIONS CAUSE INSANITY, CHANT KWAN-YIN’S NAME AND IMMEDIATELY THE MIND WILL CLEAR.

WHEN TIGERS AND SNAKES TROUBLE YOU IN THE MOUNTAIN, CHANT THE BODHISATTVA’S NAME AND THE BEASTS WILL FLEE AFAR.

WHEN TORTURED IN THE DARK DUNGEON, THINK OF KWAN-YIN AND YOU WILL BE FREED.

WHEN EVIL MAGIC CASTS YOU INTO A SPELL SO YOU LOSE CONSCIOUSNESS, REMEMBER KWAN-YIN AND YOU WILL BE RELEASED.

KWAN-YIN GIVES BLESSINGS FOR THE FUTURE ACCORDING TO CIRCUMSTANCES, SO YOU WILL HELP YOUSELF OUT OF IGNORANCE.

FOLLOW THE BODHISATTVA AND GO; YET YOU WILL SEE YOURSELF STILL SITTING UNDER THE BODHI TREE.

ONE HAND HOLDS A BOWL OF CLEAR WATER.

ONE HAND HOLDS A WILLOW BRANCH AND HER BODY SHINES GOLDEN.

SACRED WATER SPRINKLES ALL THE WORLDS,

AND PEOPLE IN THE TEN DIRECTIONS GROW CONTENT AND AT PEACE.

KWAN-YIN RESCUES FROM ALL TROUBLES AND DIFFICULTIES

AND BRINGS PLEASURE TO LIFE, SO THE TEN DIRECTIONS ARE AT PEACE.

KWAN-YIN WILL TEACH YOU HOW TO SAVE YOUSELF.

SHE WILL ALSO ACKNOWLEDGE WHEN YOU HELP OTHERS.

 

 

TO DESTROY EVIL AND WELCOME GOOD:

 

 

I WISH THAT DAY WILL BE GOOD, NIGHT WILL BE GOOD,

THAT DAY AND NIGHT ARE BOTH ALWAYS GOOD,

THAT ALL TIMES WILL BE GOOD,

I WISH ALL HIGHEST MASTERS WILL ACCEPT MY WISH.

I WISH THAT DAY WILL BE GOOD, NIGHT WILL BE GOOD,

THAT DAY AND NIGHT ARE BOTH ALWAYS GOOD,

THAT ALL TIME WILL BE GOOD,

I WISH THE THREE TREASURES WILL ACCEPT MY WISH,

I WISH THAT DAY WILL BE GOOD, NIGHT WILL BE GOOD,

THAT DAY AND NIGHT ARE BOTH ALWAYS GOOD,

THAT ALL TIME WILL BE GOOD,

I WISH ALL DHARMA PROTECFTORS WILL ALWAYS HELP AND PROTECT ME.,

I BOW RESPECTFULLY TO THE BURNING EVIL,

RAINING GOOD BODHIATTVA, (3X)

 

 

PARINAMNANA (TO TURN TOWARDS):

 

 

I WISH TO DESTROY THE THREE OBSTACLES, TO CUT OFF DELUSING PASSIONS.

I WISH TO DEVELOP WISDOM AND TO REALIZE TRUTH,

I WISH TO DESTROY ALL EVIL KARMA.

I WISH ALWAYS, FROM LIFE TO LIFE, TO PROTICE THE BODHISATTVA’S WAY.

 

 

THREE REFUGES:

 

 

            I TAKE REFUGE IN THE BUDDHA.  I PRAY ALL SENTIENT BEINGS WILL ACCOMPLISH THE GREAT WAY AND RAISE THE HIGHEST BODHI CITTA.

                                                            (1 PROSTRATION)

 

            I TAKE REFUGE IN THE DHARMA.   I PRAY ALL SENTIENT BEINGS WILL DEEPLY UNDERSTAND THE THREE PITAKAS AND THE WISDOM LARGE LIKE THE OCEAN.                                                (1 PROSTRATION)

 

            I TAKJE REFUGE IN THE SANGHA.  I PRAY ALL SENTIENT BEINGS WILL GUIDE OTHER BEINGS WITHOUT OBSTACLES.

                                                            (1 PROSTRATION)

 

            I PRAY THAT THIS MERIT ALL BE EXTENDED TO EVERYONE, THAT WE, TOGETHER WITH ALL BEINGS, MAY GAIN BUDDHA’S WAY.

 

 

                                    (To take meditation for sometimes)

                                                ****************

 

 

FUNERAL SERVICE

******************

 

INCENSE OFFERING AND PRAISE TO THE BUDDHAS:

 

 

I PRAY THIS WONDERFUL INCENSE CLOUD

WITH SPREAD OUT TO ALL THE WORLDS IN THE TEN DIRECTIONS,

OFFERING TO ALL THE BUDDHA’S,

WONDERFUL DHARMAS AND BODHISATTVAS

ENDLESS SRAVAKA ASSEMBLY

AND ALL SAINTS AND SAGES.

I PRAY IT WILL FORM AN ALTAR OF LIGHT

AND DO THE BUDDHA’S WORK

ACCORDING TO ITS TRUE NATURE,

I PRAY IT WILL BENEFIT ALL SENTIENT BEINGS, SO

THEY ALL WILL RAISE THE BODHI CITTA,

DEPART FROM EVIL KARMA AND ATTAIN THE HIGHEST WAY.

 

 

CONTEMPLATION ON BUDDHA:

 

 

THE NATURE OF SUBJECT AND OBJECT ARE BOTH EMPTINESS (1).

THEIR MUTUAL INTERPENETRATION IS UNFATHOMABLE,

I BOW AT THIS SHRINE WHICH, LIKE A HOLY GEM,

REFLECTS THE IMAGES OF ALL THE BUDDHAS OF THE TEN DIRECTIONS,

THE REFLECTION OF MY BODY APPEARS BEFORE ALL THE BUDDHAS AS,

KNEELING FROM MY FOREHEAD TO MY FOOT, I PAY HOMAGE.

 

 

THREE PROSTRATIONS:

 

 

            I RESPECTFULLY BOW TO ALL DIRECTIONS OF SPACE, ALL REALMS, PAST, PRESENT AND FUTURE, THE TEN DIRECTIONS, ALL BUDDHAS, THE HONORED DHARMA, THE ENLIGHTENED SANGHA, THE PERMANENT THREE TREASURERS

                                                            (1 PROSTRATION)

 

            I RESPECTFULLY BOW TO THE DHARMA MASTER OF THE SAMSARA WORLD, SAKYAMUNI BUDDHA, AND THE FUTURE BORN MAITREYA BUDDHA, GREAT WISDOM MAMJUSRI BODHISATTVA, GREAT PRACTICE SAMANTABHADRA BODHISATTVA, DHARMA PROCTOR BODHISATTVA, BUDHAS AND BODHISATTVA ASSEMBLING AT THE SACRED MOUNTAIN.

                                                            (1 PROSTRATION)

 

I RESPECTFULLY BOW TO THE GREAT LOVE, GREAT COMPASSION OF THE WESTERN PARADISE AMITABHA BUDDHA, GREAT COMPASSION AVALOKITESVARA BODHISATTVA, GREAT POWER MAHASTAMAPRAPTA BODHISATTVA, GREAT VOW KSHITIGARHA BODHISATTVA AND THE BOHISATTVA IN THE PURE OCEAN.                (1 PROTRATION)

 

 

INCENSE OFFERING:

 

IN THE INCENSE MOUNTAINS AND ON THE OCEAN SHORE,

FRAGRANT INCENSE BURNS IN ITS HOLDER,

YADODHARA AND HER CHILD HAVE NO TROUBLED,

IN THE OCEAN OF FIRE THERE IS FOUND A COOL STREAM.

NOW WITH A SINCERE MIND I OFFER

AN INCENSE TO THE BUDDHAS OF THE TEN DIRECTIONS

I RESPECTFULLY BOW TO THE INCENSE CLOUD CANOPY

BODHISATTVA, MAHABODHISATTVA. (3X)

 

 

GREAT COMPASSION DHARANI:

 

 

            THE GREAT COMPASSION DHARANI IS A LONG MANTRA DEDICATED TO THE PRAISE OF AVALOKITESVARA BODHISATTVA (KWAN YIN), LISTING HIS VARIOUS MANIFESTATIONS AND POWERS.

 

            WHILE MUCH OF THE DHARANI IS NOT EASILY TRANSLATED AND PARTS OF IT CONSIST OF MYSTIC SOUNDS, A PARTIAL TRANSLATION READS:

 

            I BOW RESPECTFULLY TO THE ASSEMBLED BUDDHAS AND BODHISATTVAS.  I BOW RESPECTFULLY TO THE TRIPLE TREASURE.  I BOW RESPECTFULLY TO AVALOKITESVARA THE BODHISATTVA.  MAHA SATTVA.  WHO IS THE GREAT COMPASSION ONE, HAVING ADORED HIM, MAY I ENTER INTO THE HEART OF THE INDESTRUCTIBLE ONE KNOWN AS THE NOBLE AVALOKITESVARA.

 

            IT MEANS THE COMPLETING OF ALL MEANING.  IT IS PURE; IT IS THAT WHICH MAKES ALL BEINGS VICTORIOUS AND CLEANSES THE PATH OF EXISTENCE.

 

            THUS, OM, THE SEER, THE WORLD-TRANSCENDING ONE!  HAIL THE MAHABODHISATTVA!  TO THE JOYOUS, HAIL!  TO THE ONE WHO HAS ATTAINED MASTERY IN THE DISCIPLINE, HAIL!  TO THE ONE WHO HOLDS A WEAPON IN HIS HAND (TO DESTROY ALL IGNORANCE), HAIL.  TO THE ONE WHO HOLDS A LOTUS IN HIS HAND, HAIL.  TO THE BENEFICENT ONE REFERED TO IN THIS DHARANI BEGINNING WITH “NAMAH”, HAIL.  MAY THESE PRAYERS BE SUCCESSFUL, HAIL!

 

 

MAHA-PRAJNA PARAMITA HEART SUTRA:

 

 

            AVALOKITESVARA BODHISATTVA WHEN PRACTICING DEEPLY THE PRAJNA PARAMITA CLEARLY SAW THAT ALL FIVE SKANDHAS ARE EMPTY AD PASSED BEYOND ALL SUFFERING.

 

            SARIPUTRA, FORM DOES NOT DIFFER FROM EMPTINESS; EMPINESS DOES NOT DIFFER FROM FORM.  FORM THEN IS EMPTINESSL EMPTINESS THEN IS FORM.  PERCEPTION, CONCEPTION, VOLITION AND CONCIOUSNESS ARE ALSO LIKE THIS.

 

            SARIPUTRA, ALL DHARMAS ARE MARKED WITH EMPTINESS:  NOT BORN AND NOT DYING, NOT STAINED AND NOT PURE, NOT GAINING AND NOT LOSING.  THEREFORE, WITHIN EMPINESS THERE IS NO FORM, NO PERCEPTIONM, CONCEPTION, VOLITION OR CONSCIOUSNESS; NO EYE, EAR, NOSE, TONGUE, BODY OR MIND; NO FORM, SOUND, SMELL, TASTE, TOUCH OR DHARMAS; NO REALM OF SIGHT… ‘TIL WE COME TO NO REALM OF CONSCIOUSNESDS… ‘TIL WE COME TO NO OLD AGE AND DEATH AND NO ENDING OF OLD AGE AND DEATH; NO SUFFERING, ORIGINATION, EXTINCTION OR PATH; NO WISDOM AND NO ATTAINMENT WITH NOTHING TO ATTAIN.

 

            BECAUSE TE BODHISATTVA FOLLOWS PRAJNA PARAMITA, HIS MIND HAS NO HINDRANCE, HAVING NO HINDRANCE, HE HAS NO FEAR AND FAR FROM ALL FANTASY FIN’LLY DWELLS IN NIRVANA.  BECAUSE ALL BUDHAS OF THE THREE TIMES FOLLOW PRAJNA PARAMITA, THEY GAIN COMPLETE PERFECT ENLIGHTEMENT.

 

            THEREFORE, KNOW THAT THE PRAJNA PRAMITA IS THE GREAT HOLY MANTRAM, THE GREAT BRIGHT MANTRAM, THE UNEQUALED MANTRAM, WHICH CAN DESTROY ALL SUFFERING-TRULY FEAL AND NOT FALSE.  SO HE GAVE THE PRAJNA PARAMITA MANTRAM WHICH GOES:  GATE, GATE, PARAGATE, PARA SANGATE BODHI SWAHA (3X) (GONE, GONE, GONE BEYOND, and GONE FAR BEYOND, ENLIGHTENMENT, HAIL).

 

 

ADORATION TO AMITABHA BUDDHA:

 

 

AMITABHA BUDDHA’S BODY IS OF GOLDEN HUE,

THE LIGHT OF HIS FINE MARKS IS BEYON COMPARE,

THE TUFT BETWEEN HIS EYEBROWS SPIRALS AROUND A SPACE LIKE FIVE MOUNT SUMERUS,

HIS BLUE EYES ARE AS CLEAR AS THE FOUR GREAT SEAS,

COUNTLESS BUDDHAS ARE MANIFESTED WITHIN HIS LIGHT,

AND ALSO BODHISATTVA WITHOUT END,

HIS FORTY-EIGHT VOWS SAVE LIVING BEINGS,

CAUSING THE SENTIENT BEINGS TO ATTAIN THE OTHER SHORE

IN THE NINE RANKS OF THE PURE LAND.

I PRAY HOMAGE TO THE GREATLY COMPASSIONATE,

GREATLY KIND AMITASHA OF THE WESTERN PARADISE

I RESPECTFULLY BOW TO AMITABHA BUDDHA (30X)

I RESPECTFULLY BOW TO GREAT COMPSSIONATE KWAN-YIN BODHISATTVA, (3X)

I RESPECTFULLY BOW TO GREAT MAHASTAMAPRAPTA BODHISATTVA (3X)

I RESPECTFULLY BOW TO GREAT KSHITIGARBHA BODHISATTVA (3X)

I RESPECTFULLY BOW TO THE GREAT BODHISATTVAS IN THE PURE OCEAN (3X)

 

SPIRIT TAKING REFUGE:

 

THE SPIRIT TAKES REFUGE IN THE BUDDHA,

THE SPIRIT TAKES REFUGE IN THE TEACHING,

THE SPIRIT TAKES REFUGE IN THE PRIESTHOOD.

 

*******

 

 

THE SPIRIT TAKES REFUGE IN THE BUDDHA, WHO HAS COMPLETE COMPASSION AND WISDOM.

THE SPIRIT TAKES REFUGE IN THE TEACHING, WHICH GUIDES TO DETACHMENT.

THE SPIRIT TAKES REFUGE IN THE PRIESTHOOD, WHICH IS HARMONIOUS AND RESPECTED BY ALL.

 

*******

 

 

THE SPIRIT TAKES REFUGE IN THE BUDDHA, SO HE WILL NEVER FALL INTO HELL.

THE SPIRIT TAKES REFUGE IN THE DHARMA, SO HE WILL NEVER FALL INTO THE REALM OF HUNGRY SPIRITS.

THE SPIRIT TAKES REFEGE IN THE SANGHA, SO HE WILL NEVER BE BORN INTO THE ANIMAL REALM.

 

*******

 

THE SPIRIT HAS FINISHED TAKING REFUGE IN THE BUDDHA.

THE SPIRIT HAS FINISHED TAKING REGUGE IN THE DHARMA.

THE SPIRIT HAS FINISHED TAKING REFUGE IN THE SANGHA.

 

*******

 

SPIRIT CONFESSION

 

THE SPIRIT HAS CREATED MANY EVILS IN THE PAST, ALL WITHOUT BEGINNING DESIRE, ANGER AND ILLUSION.

CREATED FROM THE BODY, MOUTH AND MIND.

ALL OF THESE NOW THE SPIRIT CONFESSES.

 

*I BOW RESPECTFULLY TO ALL DIRECTIONS OF SPACE, ALL REALMS, PAST, PRESENT AND FUTURE, THE TEN DIRECTIONS, ALL BUDHAS, THE HONORED DHARMA, THE ENLIGHTENED SANGHA, THE PERMANENT THREE TREASURES.

 

GUIDE THE SPIRIT TO REBIRTH IN THE HAPPINESS LAND.

 

*I BOW RESPECTFULLY TO THE MASTER OF THE SAMSARA WORLD, OUR OWN TEACHER SAKYAMUNI BUDDHA, TO THE FUTURE COMING MAITREYA BUDDHA, TO GREAT WISDOM MANJUSRI BODHISATTVA, TO GREAT EFFORT SAMANTABHADRA BODHISATTVAM DHARMA PROTECTOR BODHISATTVAS AND THE BUDDHAS AND BODHISATTVAS ASSEMBLING AT THE SACRED MOUNHTAIN.

 

GUIDE THE SPIRIT TO REBIRTH IN THE PURE LAND.

 

*I RESPECTFULLY BOW TO THE GREAT LOVE, GREAT COMPASSION AMITABHA BUDDHA OF THE WESTERN PARADISE, TO THE GREAT COMPASSIONATE AVALOKITESVARA BUDDHA (KWAN-YIN), TO THE GREAT POWER MAHASTAMAPRAPTA BODHISATTVA AND TO THE BODHISATTVAS IN THE PURE OCEAN.

 

GUIDE THE SPIRIT TO REBIRTH IN THE PURE LAND.

 

EVIL ARISES FROM THE MIND; USE THE MIND TO CONFESS.

WHEN THE MIN CEASES CAUING EVIL, EVIL IS DESTROYED.

EVIL DESTROYED, THE MIND STOPPED, BOTH ARE EMPTY.

THAT IS CALLED THE TRUE CONFESSION.

I BOW RESPECTFULLY TO THE DESIRE FOR CONFESSION BODHISATTVA.

I WISH THE SPIRIT FROM NO BEGINNING UNTIL NOW WILL DESTROY ALL EVIL.

 

MANTRAM FOR REBIRTH IN THE PURE LAND:

 

 

NAM MO A DI DA BA DA, DA THA DA DA DA, DA DIET DA THA, A DI RI DO BA TI, A DI RI DA TAT DAM BA TI, A DI RI DA TI CA LAN DE, A DI RI DA TI CA LAN DA, GIA DI NI GIA GIA NA CHI DA CA LE TA BA HA (3X)

 

 

THREE REFUGES:

 

 

            I TAKE REFUGE IN THE BUDDHA.  I PRAY ALL SENTIENT BEINGS WILL ACCOMPLISH THE GREAT WAY AND RAISE THE HIGHEST BODHI CITTA.

                                                            (1 PROSTRATION)

 

            I TAKE REFUGE IN THE DHARMA.  I PRAY ALL SENTIENT BEINGS WILL DEEPLY UDERSTAND THE THREE PITAKAS AND THE WISDOM LARGE LIFE THE OCEAN.                                        (1 PROSTRATION)

            I TAKE REFUGE IN THE SANGHA.  I PRAY ALL SENTIENT BEINGS WILL GUIDE OTHER BEINGS WITHOUT OBSTACLES.

                                                            (1 PROSTRATION)

 

 

PARINAMANA (TO TURN TOWARDS)

 

 

I PRAY THE SPIRIT WILL BE BORN IN THE PURE LAND OF THE WET.

THE NINE-STAGED LOTUS FLOWERS WILL BE THE PARENTS.

WHEN THE FLOWER OPENS THE SPIRIT WILL SEE THE BUDDHA AND OBTAIN NON-REBIRTH.

NON-RETUNING BODHISATTVAS WILL BE THE SPIRIT’S FRIENDS.

 

OFFERING OF MERITS:

 

                                    I WISH THAT THIS MERIT

                                    ALL BE EXTENDED TO EVERYONE,

                                    THAT WE, TOGETHER WITH ALL BEINGS,

                                    MAY GAIN THE BUDDHA’S WAY.

 

 

 

                                    (To take Meditation for some time)

 

 

 

 

 

 

 

Note:

 

(1)    In this contemplation on the nature of the Buddha, the devotee realizes that he (subject) and Buddha (object) are of the same nature and that their individual beings interpenetrated each other and are neither different nor the same.

 

 

 

ORDINATION SERVICE

************************

 

 

HOMAGE TO THE BUDDHA:

 

 

                                    DHARMA KING WITHOUT HIGHER HONOR

                                    IN THREE WORLDS WITHOUT COMPARISON,

                                    THE GUIDING TEACHER OF HEAVEN AND MAN,

                                    FATHER OF THE FOUR KINDS OF BEINGS,

                                    I NOW IN ONE THOUGHT TAKE REFUGE

                                    ABLE TO DESTROY THREE TIMES’KARMA,

                                    PRAISE AND ADMIRATION

                                    EVEN 100 000 KALPAS CANNOT EXTINGUISH.

 

 

CONTEMPLATION ON BUDDHA:

 

THE NATURE OF SUBJECT AND OBJECT ARE BOTH EMPTINESS.

THEIR MUTUAL INTERPENETRATION IS UNFATHOMABLE

I BOW AT THIS SHRINE WHICH, LIKE A HOLY GEM,

REFLECTS THE IMAGES OF ALL THE BUDDHAS OF THE TEN DIRECTIONS.

THE REFLECTION OF MY BODY APPEARS BEFORE ALL THE BUDDHAS.

AS, KNEELING FROM MY FOREHEAD TO MY FOOT, I PAY HOMAGE.

 

 

THREE PROSTRATIONS:

 

            I RESPECTFULLY BOW TO ALL DIRECTIONS OF SPACE, ALL REALMS, PAST, PRESENT AND FUTURE, THE TEN DIRECTIONS, ALL BUDDHAS, THE HONORED DHARMA, THE ENLIGHTENED SANGHA, THE PERMANENT THREE TREASURES.

                                                            (1 PROSTRATION)

 

            I RESPECTFULLY BOW TO THE DHARMA MASTER OF THE SAMSARA WORLD, SAKYAMUNI BUDDHA THE FUTURE BORN MAITREYA BUDDHA, GREAT WISDOM MANJUSRI BODHISATTVA, GREAT PRACTICE SAMANTABHADRA BODHISATTVA, DHARMA PROTECTOR BODHISATTVAS, BUDDHAS AND BODHISATTVAS ASSEMBLING AT THE SACRED MOUNTAIN.

                                                            (1 PROSTRATION)

 

            I RESPECTFULLY BOW TO THE GREAT LOVE, GREAT COMPASSION OF THE WEDSTERN PARADISE AMITABHA BUDDHA, GREAT COMPASSION AVALOKITESVARA BODHISATTVA, GREAT POWER MAHASTAMAPRAPTA BODHISATTVA, GREAT VOW KSHITIGARBHA BODHISATTVA AND THE BODHISATTVAS IN THE PURE OCEAN.

                                                            (1 PROSTRATION)

 

 

INCENDSE OFERING:

 

                        PRECEPTS INCENSE, SAMADHI INCENSE, WISDOM INCENSE,

                        LIBERATION INCENSE, LIBERATION OF VIEWS INCENSE,

                        CLOUD OF LIGHTED INCENSE POURING INTO THE DHARMA REALMS.

                        OFFERING TO THE HIGHEST TEACHERSW OF THE TEN DIRECTIONS.

                        I RESPECTFULLY BOW TO THE ALTAR OF THE INFCENSE

                        CLOUD BODHISATTVA, MAHABODHISATTVA. (3X)

 

                        I HONOR YOU, MOST HOLY, MOST NOBLE, COMPLETELY

                   PERFECTLY AWAKENED ONE.

 

                                    I TAKE REFUGE IN THE BUDDHA,

                                    I TAKE REFUGE IN THE DHARMA,

                                    I TAKE REFUGE IN THE SANGHA.

 

 

                        MAHA PRAJNA PARAMITA HEART SUTRA:

 

            AVALOKITESVARA BODHISATTVA WHEN PRACTICING DEEPLY THE PRAJNA PARAMITA CLEARLY SAW THAT ALL FIVE SKANDAS ARE EMPTY AND PASSED BEYOND ALL SUFFERING.

           

SARIPUTRA, FORM DOES NOT DIFFER FROM EMPTINESS; EMPTINESS DOES NOT DIFFER FROM FORM.  FORM THEN IS EMPTINESS; EMPTINESS THEN IS FORM.  PERCEPTION, CONCEPTION, VOLITION AND CONSCIOUSNESS ARE ALSO LIKE THIS.

 

SARIPUTRA, ALL DHARMAS ARE MARKED WITH EMPTINESS:  NOT BORN AND NOT DYING, NOT STAINED AND NOT PURE, NOT GAINING AND NOT LOSING.  THEREFORE, WITHIN EMPTINESS THERE IS NO FORM, NO PERCEPTION, CONCEPTION, VOLITION OR CONSCIOUSNESS; NO EYE, EAR, NOSE, TONGUE, BODY OR MIND; NO FORM, SOUND, SMELL, TASTE, TOUCH OR DHARMAS; NO REALM OF SIGHT… ‘TIL WE COME TO NO REALM OF CONSCIOUSNESS; NO IGNORANCE AND NO ENDING OF IGNORANCE… ‘TIL WE COME TO NO OLD AGE AND DEATH AND NO ENDING OF OLD AGE AND DEATH; NO SUFFERING, ORIGINATION, EXTINCTION OR PATH; NO WISDOM AND NO ATTAINMENT WITH NOTHING TO ATTAIN.

 

BECAUSE THE BODHISATTVA FOLLOW PRAJNA PARAMITA, HIS MIND HAS NO HINDRANCE.  HAVING NO HINDRANCE, HE HAS NO FEAR AND FAR FROM ALL FANTASY FIN’LLY DWELLS IN NIRVANA.  BECAUSE ALL BUDDHAS OF THE THREE TIMES FOLLOW PRAJNA PARAMITA, THEY GAIN COMPLETE PERFECT ENLIGHTENMENT.

 

THEREFORE, KNOW THAT THE PRAJNA PARAMITA IS THE GREAT HOLY MANTRAM.  THE GREAT BRIGHT MANTRAM, THE UNEQUALED MANTRAM, WHICH CAN DESTROY ALL SUFFERING-TRULY REAL AND NOT FALSE.  SO HE GAVE THE PRAJNA PARAMITA MANTRAM WHICH GOES:  GATE, GATE, PARAGATE, PARA SANGATE BODHI SWAHA (3X) (GONE, GONE, GONE BEYOND, and GONE FAR BEYOND, ENLIGHTENMENT, HAIL).

 

 

CHANT IN PRAISE OF THE PRECEPTS:

 

I BOW TO MY ORIGINAL TEACHER SAKYAMUNI BUDDHA (3X)

THE HIGHEST, THE DEEPEST VINAYA TEACHING

THOUSANDS OF KALPAS VERY DIFFICULT TO HEAR

I NOW HEAR AND PRACTICE IT.

I WISH TO KNOW THE MEANING OF TATHAGATA’S VINAYA.

HOMAGE TO “OPENING THE TREASURE STORE GREAT

BODHISATTVA”. (3X)

 

 

CONFESSION:

 

I, IN THE PAST, HAVE MADE VARIOUS EVIL KARMA ALL BY NO BEGINNING:

DESIRE, ANGER, ILLUSION.  FROM BODY, SPEECH AND MIND IT WAS BORN.

EVERY BIT OF IT I NOW ALL CONFESS.

 

 

THE FIVE PRECEPTS

 

  1. I TAKE THE PRECEPT TO ABSTAIN FROM KILLING
  2. I TAKE THE PRECEPT TO ABSTAIN FROM STEALING
  3. I TAKE THE PRECEPT TO ABSTAIN FROM ADULTERY
  4. I TAKE THE PRECEPT TO ABSTAIN FROM LYING, AND
  5. I TAKE THE PRECEPT TO ABSTAIN FROM LIQUOR THAT

CAUSES INTOXICATION AND HEEDLESSNESS.

           

            ********************************************************

 

 

            FOR SRAMANERA, THE MALE AND FEMALE RELIGIOUS

            NOVICE, WHO HAVE TAKEN VOWS TO OBEY THE TEN

            COMMANDMENTS:

 

 

CUTTING HAIR:

***************

 

            WHILE CUTTING MY HAIR AND BEAR (LOVE)

            I WISH THAT ALL LIFE

            SHALL BE FAR FROM ANXIETY AND CONFUSION.

            FINALLY PURE AND CLEAR.

 

            UM TAT DIEN DO MAN DA RA BAT DA GIA TA BA HA.

                                                (3X)

 

 

THE TEN PRECEPTS

 

  1. I TAKE THE PRECEPT TO ABSTAIN FROM KILLING
  2. I TAKE THE PRECEPT TO ABSTAIN FROM STEALING
  3. I TAKE THE PRECEPT TO ABSTAIN FROM INELIBACY
  4. I TAKE THE PRECEPT TO ABSTAIN FROM LYING
  5. I TAKE THE PRECEPT TO ABSTAIN FROM LIQUOR

THAT CAUSE INTOXOCATION AND HEEDLESSNESS.

  1. I TAKE THE PRECEPT TO ABSTAIN FROM TAKING

FOOD AT AN UNSEASONABLE TIME.

  1. I TAKE THE PREDEPT TO ABSTAIN FROM DANCING,

SINGING, AND UNSEEMLY SHOWS.

  1. I TAKE THE PRECEPT TO ABSTAIN FROM THE USE

OF GARLANDS, PERFUMES, UNGUENTS, AND FROM

THINGS THAT TEND TO BEAUTIFY AND ADORN.

(THE PERSON).

  1. I TAKE THE PRECEPT TO ABSTAIN FROM THE USE OF

HIGH AND LUXURIOUS SEATS.

  1. I TAKE THE PREDEPT TO ABSTAIN FROM ACCEPTING

GOLD AND SEILVER.

 

 

OFFERING THE WITHOUT FORM ROBE:

 

            O WONDERFUL ENLIGHTENMENT ROBE

            THE GARMENT OF NOTHINGNESS FOR CULTIVATING

            THE FIELD OF BLESSING.

            I AM NOW HONORED TO RECEVE IT

            FROM LIFE TO LIFE I WILL NOT DEPART FROM IT.

            NAMO KASAYA BODHISATTVA, MAHABODHISATTVA.

                                                (3X)

 

 

            *********************************************************

 

 

            BHIKSU PRECEPTS:  A BHIKSU IS A RELIGIOS MENDICANT,

            AN ALMS-MAN, ONE WHO HAS LEFE HOME, WHO HAS BEEN

            FULLY ORDAINED, AND DEPENDS ON ALMS FOR A LIVING.

            A BHIKSU RECEIVES 250 PRECEPTS WHICH HE MUST ALWAYS

            FOLLOW AND KEEP PURE.  THEY ARE:

 

  1.  THE FOUR PARAJKA                                        4
  2. THIRTEEN SANGHAVASESA                                    13
  3. TWO ANIYATA                                                   2
  4. THIRTY NAIHSARGIKAHPAYATTIKAH    30
  5. NINETY PRAYASCITTIKAH                          90
  6. FOUR PRATIDESANIYA                                   4
  7. ONE HUNDRED SIKSAKARANIYA           100
  8. SEVEN KINDS OF VINAYA FOR                     7                  

ENDING DISPUTES                                          -----

                                          PRECEPTS:                250

 

 

 

            NOTE:

 

            THE FOLLOWING OFFERING OF SEVEN-FOLD ROBE, NINE-FOLD ROBE, FIVE FOLD ROBE, RICE BOWL AND GROUD CLOTH ARE TO BE USED ONLY FOR THE ORDINATION OF BHIKSUS AND BHIKSUNIS.

 

OFFERING FIVE FOLD ROBE:

 

O WONDERFUL ENLIGHTENMENT ROBE,

THE HIGHEST RICE-FIELD (BLESSING FIELD) ROBE

I AM NOW HONORED TO RECEIVE IT.

FROM LIFE TO LIFE I WILL NOT DEPART FROM IT.

 

 

UM TAT DA GIA TA BA HA (3X)

 

                                                **************

 

 

OFFERING SEVEN FOLD ROBE

 

 

            O WONDERFUL ENLIGHTENMENT ROBE,

            THE HIGHEST RICE-FIELD ROBE,

            I AM NOW HONORED TO RECEIVE IT,

            FROM LIFE TO LIFE I WILL ALWAYS BE ABLE TO

            WEAR IT.

 

            UM DO BA DO BA TA BA HA (3X)

 

OFFERING NINE FOLD ROBE:

 

            O WONDERFUL ENLIGHTENMENT ROBE,

            THE HIGHEST RICE-FIELD ROBE,

            I AM NOW HONORED TO RECEIVE IT,

            TO SAVE ALL LIVING BEINGS.

 

            UM MA HA CA, BA BA TRA TAT DE, TA BA HA (3X)

 

 

OFFERING THE RICE BOWL:

            O WONDERFUL BHIKSU BOWL,

            THE INSTRUMENT TO MEASURE THE TATHAGTA,

            I AM HONORED TO RECEIVE IT TO MAINTAIN LIFE,

            TO INCREASE THE FOUNDATION OF WISDOM.

 

            UM CHI RI   CHI RI   PHA NHUT RA   HONG PHAN TRA

                                                (3X)

 

OFFERING THE GROUND CLOTH:

 

            I SIT ON THIS GROUND CLOTH

            TO INCREASE THE PURE MIND AND DISCOVER THE

            TRUE NATURE.

            OPENED, IT IS THE SAGE’S LAND

            TO MAINTAIN THE LIFE OF TH4E TATHAGATA.

 

            UM DAN BA DAN BA TA BA HA (3X)

 

BODHISATTVA VOWS:

 

                                    SENTIENT BEINGS ARE NUMNERLESS,

                                    I VOW TO SAVE THEM ALL,

                                    DELUDING PASSIONS ARE INXHAUSTIBLE,

                                    I VOW TO END THEM ALL,

                                    DHARMA GATES ARE MEASURELESS,

                                    I VOW TO STUDY THEM ALL,

                                    BUDDHA’S WAY IS SUPREME,

                                    I VOW TO ATTAIN IT.

 

PARINAMAHA (TO TURN TOWARDS):

 

                        I WISH TO DESTROY THE THREE OBSTABLES,

                        TO CUT OFF DELUDING PASSIONS,

                        I WISH TO DEVELOP WISDOM

                        AND TO REALIZE TRUTH,

                        I WIDH TO DESTROY

                        ALL EVIL KARMA,

                        I WIDH ALWAYS, FROM LIFE TO LIFE,

                        TO PRACTICE THE BODHISATTVA’S WAY.

 

THREE REFUGES:

 

            I TAKE REFUGE IN THE BUDDHA, I PRAY ALL SENTIENT BEINGS WILL ACCOMPLISH THE GREAT WAY AND RAISE THE HIGHEST BODHI CITTA.

                                                            (1 PROSTRATION)

 

            I TAKE REFUGE IN THE DHARMA, I PRAY ALL SENTIENT BEINGS WILL DEEPLY UNDERSTAT THE THREE PITAKAS AND THE WISDOM LARGE LIKE THE OCEAN.                                        (1 PROSTRATION)

 

            I TAKE REFUGE IN THE SANGHA.  I PRAY ALL SENTIENT BEINGS WILL GUIDE OTHER BEINGS WITHOUT OBSTACLES.

                                                            (1 PROSTRATION)

 

 

PRAVER FOR SUFFERING BEINGS:

 

           

                                                MAY SUFFERING ONES BE SUFFERING FREE

                                                AND THE FEAR STRUCK FEARLESS BE.

                                                MAY THE GRIEVING SHED ALL GRIEF

                                                AND THE SICK FIND HEALTH RELIEF.

 

 

OFFERING OF MERITS:

 

                                                I WISH THAT THIS MERIT

                                                ALL BE EXTENDED TO EVERYONE.

                                                THAT WE, TOGETHER WITH ALL BEINGS,

                                                MAY    GAIN    BUDDHA’S WAY.

 

 

 

 

 

T H E   E N D

************

 

 

 

 

D H A R M A   C H A N T S

****************

 

FROM PALI SUTTAS

******************

HOMAGE

 

 

HOMAGE TO HIM, THE BLESSED ONE, THE EXALTED ONE, THE FULLY-ENLIGHTENED ONE (3X)

THE THREE REFUGESS:

 

 

                                    I GO TO THE BUDDHA AS MY REFUGE,

                                    I GO TO THE DHARMA AS MY REFUGE,

                                    I GO TO THE SANGHA AS MY REFUGE.

 

                        FOR THE SECOND TIME, I GO TO THE BUDDHA AS

                                                            MY REFUGE.

                        FOR THE SECOND TIME, I GO TO THE DHARMA AS

                                                            MY REFUGE.

                        FOR THE SECOND TIME, I GO TO THE SANGHA AS

                                                            MY REFUGE.

 

 

                        FOR THE THIRD TIME, I GO TO THE BUDDHA AS

                                                            MY REFUGE.

                        FOR THE THIRD TIME, I GO TO THE DHARMA AS

                                                            MY REFUGE.

                        FOR THE THIRD TIME, I GO TO THE SANGHA AS

                                                            MY REFUGE.

 

 

THE FIVE PRECEPTS:

 

  1. I TAKE THE PRECEPT TO ABSTAIN FROM KILLING                 
  2. I TAKE THE PRECEPT TO ABSTAIN FROM STEALING
  3. I TAKE THE PRECEPT TO ABSTAIN FROM ADULTERY
  4. I TAKE THE PRECEPT TO ABSTAIN FROM LYING
  5. I TAKE THE PRECEPT TO ABSTAIN FROM LIQUOR

THAT CAUDES INTOXICATION AND HEEDLESSNESS.

                 

                              *****************

 

 

SALUTATION TO THE BUDDHA:

 

 

  1. SUCH, INDEED, IS THAT BLESSED ONE;

EXALTED, OMNISCIENT, ENDOWED WITH

KNOWLEDGE AND VIRTUE, AUSPICIOUS,

KNOWER OF WORLDS, A GUIDE INCOMPARABLE

FOR THE TRAINING OF INDIVIDUALS, TEACHER

OF GODS AND MEN ENLIGHTENED, AND HOLKY.

 

  1. TO LIFE’S END, MY REFUGE IS THE BUDDHA.

 

  1. THE BUDDHAS OF THE AGES PAST,

THE BUDDHAS THAT ARE YET TO COME,

THE BUDDHAS OF THE PRESENT AGE,

LOWLY, I, EACH DAY, ADORE!

           

  1. NO OTHER REFUGE DO I SEEK

BUDDHA IS MY MATCHLESS REFUGE;

BY MIGHT OF TRUTH IN THESE MY WORDS,

MAY JOYOUS VICTORY BE MINE!

 

  1. WITH MY BROW I HUMBLY WORSHIP,

THE BLEST DUST ON HIS HOLY FEET;

IF BUDDHA I HAVE WRONGED IN AUGHT

MAY THE ENLIGHTENED FORGIVE ME!

 

 

SALUTATION TO THE DHAMMA:

 

  1. WELL-EXPOUNDED IS THE DHAMMA (DOCTRINE)

BY THE BLESSED ONE; TO BE SELF-REALISED:

WITH IMMEDIATE FRUIT; TO BE BUT

APPROACHED TO BE SEEN; CAPABLE OF

BEING ENTERED UPON; TO BE ATTAINED

BY THE WISE, EACH FOR HIMSELF.

 

  1. TO LIFE’S END, MY REFUGE IS THE DHAMMA

 

  1. THE DHAMMAS OF THE AGES PAST,

THE DHAMMAS THAT ARE YET TO COME,

THE DHAMMAS OF THE PRESENT AGE,

LOWLY, I, EACH DAY, ADORE!

 

  1. NO OTHER REFUGE DO I SEEK,

DHAMMA IS MY MATCHLESS REFUGE,

BY MIGHT OF TRUTH IN THESE MY WORDS,

MAY JOYOUS VICTORY BE MINE!

 

  1. WITH MY BROW, I HUMBLY WORSHIP

THE DHARMA THREEFOLD AND SUPREME,

IF DHAMMA I HAVE WRONGED I AUGHT

MAY DHAMMA’S ACQUITTANCE BE MINE!

 

 

 

SALUTATION TO THE SANGHA

 

 

  1. OF GOOD CONDUCT IS THE ORDER OF THE

DISCIPLES OF THE BLESSED ONE, OF UPRIGT

CONDUCT IS THE ORDER OF THE DISCIPLES

OF THE BLESSED ONE, OF WISE CONDUCT IS

THE ORDER OF THE DISCIPLES OF THE BLESSED

ONE, OF DUTIFUL CONDUCT IS THE ORDER OF

THE DISCIPLES OF THE BLESSED ONE; THIS

ORDER OF THE DISCIPLES OF THE BLESED

ONE---NAMELY, THESE FOUR PAIRS OF

PERSONS, THE EIGHT KINDS OF INDIVIDUALS—

IS WORTHY OF OFFERINGS, IS WORTHY OF

HOSPITALITY, IS WORTHY OF GIFTS, IS

WORTHY OF REVFERENTIAL SALUTATION, IS AN

INCOMPARABLE FIELD OF MERIT TO THE WORLD.

 

  1. TO LIFE’S END, MY REFUGE IS THE SANGHA.

 

  1. THE SANGHA OF THE AGES PAST,

THE SANGHA THAT ARE YET TO COME,

THE SANGHA OF THE PRESENT AGE,

LOWLY, I, EACH DAY, ADORE!

 

  1. NO OTHER REFUGE DO I SEEK.

SANGHA IS MATCHLESS REFUGE,

BY MIGHT OF TRUTH IN THESE MY WORDS,

MAY JOYOUS VICTORY BE MINE!

 

  1. WITH MY BROW, I HUMBLY WORSHIP,

THE SANGHA TRIPLY UNRIVALLED,

IF SANGHA I HAVE WRONGED IN AUGHT---

MAY SANGHA FORGIVE ME THAT ILL!

 

 

MAHAMANGALA SUTTA:

 

 

            THUS HAVE I HEARD: ---

            ONCE THE BLESSED ONE WAS DWELLING NEAR SAVATTHI IN THE JETA GROVE AT THE MONASTERY OF ANATHAPINDIKA.   THEN A CERTAIN DEVA, TOWARDS DAWN HAVING ILLUMIMATED THE WHOLE OF JETA GROVE WITH SURPASSING SPLENDOUR, CAME TO THE PRESENCE OF THE BLESSED ONE AND HAVING COME, MADE SALUTATIONS, STOOD ON THE SIDE; AND THAT DEVA WHO STOOD ON ONE SIDE ADDRESSED THE BLESSED ONE IN VERSE: ---

 

  1. “MANY GODS AND MEN,

WISHING FOR WELFARE

HAVE PONDERED OVER AUSPICIOUS PERFORMANCES,

TELL US WHAT THE BEST AUSPICIOUS PERFORMANCE IS”.

BUDDHA: ---

 

  1. “NOT TO KEEP COMPANY WITH FOOLS,

BUT ASSOCIATING WITH THE WISE,

HONOURING THOSE WHO ARE WORTHY OF HONOUR:

THIS IS THE BEST AUSPICIOUS PERFORMANCE”.

 

  1. “TO LIVE IN A SUITABLE PLACE, ---

HAVING DONE GOOD DEEDS IN FORMER BIRTHS,

DIRECTING ONE’S MIND IN THE RIGHT DIRECTION,

THIS IS THE BEST AUSPICIOUS PERFORMANCE”.

 

  1. “PROFOUND KNOWLEDG, HANDICRAFT,

WELL LEARNT ETIQUETTE,

AND WELL SPOKEN WORDS;

THIS IS THE BEST AUSPICIOUS PERFORMANCE”.

 

  1. “THE SUPPORT OF FATHER AND MOTHER

THE CHERISING OF WIFE AND CHILDREN,

OCCUPATION FREE FROM ENTANGLEMENT;

THIS IS THE BEST AUSPICIOUS PERFORMANCE”.

 

  1. “GIVING ALMS, LIVING RIGHTEOUSLY,

HELPING RELATIVES,

BLAMELESS DEEDS;

THIS IS THE BEST AUSPICIOUS PERFORMANCE”.

 

  1. “CEASING AND ABSTAINING FROM EVIL,

REFRAINING FROM INTOXICATING DRINK,

VIGILENCE IN RIGHTTEOUS ACTS;

THIS IS THE BEST AUSPICIOUS PERFORMANCE”.

 

  1. “REVERENCE, HUMILITY, CONTENTMENT,

GRATITUDE, AND HEARING THE TEACHING

AT A PROPER TIME;

THIS IS THE BEST AUSPICIOUS PERFORMANCE”.

 

  1. “FOREBEARANCE, PLEASANT SPEECH,

VISITING SAMANAS,

RELIGIOUS DISCUSSIONS AT PROPER TIMES;

THIS IS THE BEST AUSPICIOUS PERFORMANCE”.

 

  1. “ENERGY AND CHASTITY;

PERCEPTION OF THE FOUR NOBLE TRUTHS,

REAISATION OF NIBBANA;

THIS IS THE BEST AUSPICIOUS PERFORMANCE”.

 

  1. “HE WHOSE MIND DOES NOT SHAKE

WHEN TOUCHED BY THE WORLDLY CONDITIONS,

AND IS SORROWLESS, STAINLESS AND SECURE;

THIS IS THE BEST AUSPICIOUS PERFORMANCE”.

 

  1. “THOSE WHO ACCOMPLISH SUCH THINGS,

ARE NOT DEFEATED AND

MOVE SAFETY EVERYWHERE;

THESE ARE THEIR BEST AUSPICIOUS PERFORMANCE”.

 

 

****************************************************************

 

RATANA SUTTA:

 

 

 

  1. “WHATEVER SPIRITS ARE ASSEMBLED HERE, WHETHER

OF THE EARTH OR OF THE SKY, LET ALL SPIRITS

BE HAPPY; AND THEN LET THEM LISTEN ATTENTIVELY

TO WHAT IS UTTERED”.

 

  1. “THEREFORE, ALL YE SPIRITS, LISTEN ATTENTIVELY.

HAVE COMPASSION ON MANKIND AND PROTECT THEM

DILIGENTLY, AS THEY BRING THE OFFERING DAY

AND NIGHT”.

 

  1. “WHATEVER WEALTH IS FOUND HERE, OR IN THE

OTHER WORLD, OR WHATEVER PRECIOUS JEWEL IS

IN THE HEAVENS.

THERE IS NONE COMPARABLE WITH THE TATHAGATA

TRULY, IN THE BUDDHA IS THIS PRECIOUS JEWEL,

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “THE DESTRUCTION OF PASSION, THE DETACHMENT,

THE EXCELLENT IMMORTALITY WHICH THE SAKYA

SAGE OBTAINED

BY (NOBLE) CONCENTRATION, THERE IS NOTHING

WHATEVER EQUAL TO THAT STATE.

TRULY, IN THE DHAMMA IS THIS PRECIOUS JEWEL,

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “THE PURE MEDITATION WHICN THE SUPREME

BUDDHA PRAISED,

THAT MEDITATION WHICH GIVES INSTANTANEOUS

RESULTS,

THERE IS NOTHING EQUAL TO THAT MEDITATION,

TRULY, IN THE DHAMMA IS THIS PRECIOUS JEWEL,

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “THOSE EIGHT INDIVIDUALS PRAISED BY THE

RIGHTEOUS

THEY CONSTITUTE THE FOUR PAIRS,

THESE DISCIPLES OF THE HAPPY ONE ARE WORTHY

OF OFFERINGS,

WHAT IS OFFERED TO THEM, PRODUCES ABUNDANT

FRUIT,

TRULY IN THE SANGHA IS THIS PRECIOUS JEWEL,

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “THOSE WHO, FREE FROM DESIRE, HAVE APPLIED

THEMSELVES

WITH A FIRM MIND TO THE TEACHINGS OF

GOTAMA; THEY

HAVE ATTAINED TO THAT WHICH SHOULD BE

ATTAINED, HAVING PLUNGED INTO THE IMMORTALITY,

THEY ENJOY THE PEACE WITHOUT A PRICE,

TRULY, IN THE SANGHA IS THIS PRECIOUS JEWEL

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “JUST AS A CITY GATE POST, SUNK IN THE

GROUND CANNOT BE

SHAKEN BY THE FOUR WINDS, SO DO I DECLARE

HIM TO BE A GOOD WORTHY MAN, WHO THOROUGHLY

PERCEIVES THE NOBLE TRUTHS,

TRULY, IN THE SANGHA IS THIS PRECIOUS JEWEL,

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “THOSE WHO UNDERSTAND CLEARLY THE NOBLE

TRUTHS, WELL TAUGHT BY HIM OF PROFOUND

WISDOM,

HOWEVER EXCEEDINGLY

THOUGHTLESS THEY MAY BE, THEY WILL NOT BE

REBORN FOR THE EIGHT TIME.

TRULY, IN THE SANGHA IS THIS PRECIOUS JEWEL,

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “THREE STATES ARE FORESAKEN BY HIM,

WHO IS ENDOWED WITH

RIGHT INSIGHT; NAMELY, THE BELIEF IN SOUL,

DOUBT, AND FAITH IN FALSE RITES AND

CEREMONIES,

HE IS WELL FREED FROM THE FOUR STATES OF

MISERY

AND IS INCAPABLE OF COMMITTING THE SIX

DEADLY CRIMES

TRULY, IN THE SANGHA IS THIS PRECIOUS JEWEL,

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “WHATEVER EVIL DEED HE COMMITS,

EITHER BY BODY, SPEECH OR BY MIND,

HE IS INCAPABLE OF CONCEALING IT, FOR IT

HAS BEEN SAID THAT SUCH AN ACTION IS

IMPOSSIBLE FOR ONE WHO HAS SEEN NIBBANA,

TRULY, IN THE SANGHA IS THIS PRECIOUS JEWEL,

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “LIKE A FOREST GROVE WITH TREES IN FULL

BLOOM, IN THE FIRST

HEAT OF THE SUMMER SEASON, SO THE SUBLIME

DOCTRINE WHICH

LEADS TO THE NIBBANA, HE PREACHED FOR THE

HIGHEST GOOD,

TRULY, IN THE BUDDHA IS THIS PRECIOUS JEWEL,

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “THE EXCELLENT ONE, THE KNOWER OF THE

EXCELLENCE (NIBBANA),

THE GIVER OF THE EXCELLENCE, THE BRINGER OF

THE EXCELLENCE, HAS PREACHED THE EXCELLENCE

DOCTRINE.

TRULY, IN THE BUDDHA IS THIS PRECIOUS JEWEL,

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “THE PAST IS DESTROYED, THERE IS NO NEW

BECOMING, THEIR

MIND IS DETACHED FROM A FUTURE BIRTH.

THE WISE WHO HAVE DESTROYED THE SEEDS OF

THEIR EXISTENCE AND

HAVE CEASED THE DESIRE, GO OUT AS THIS LAMP.

TRULY, IN THE SANGHA IN THIS PRECIOUS JEWEL,

BY THIS TRUTH MAY THERE BE HAPPINESS!”

 

  1. “WHATEVER SPIRITS ARE ASSEMBLED HERE,

WHETHER OF THE EARTH OR OF THE SKY LET US

VENERATE THE BUDDHA, THE TATHAGATA,

WORSHIPPED BY GODS AND MEN; MAY THERE BE

HAPPINESS!”

  1. “WHATEVER SPIRITS ARE ASSEMBLED HERE,

WHETHER OF THE EARTH OR OF THE SKY, LET US

VENERATE THE DHAMMA, THE TATHAGATA,

WORSHIPPED BY GODS AND MEN; MAY THERE BE

HAPPINESS!”

 

 

STANZAS OF VICTORY:

 

 

  1. CREATING THOUSAND HANDS, WITH WEAPONS

ARMED, WAS MARA SEATED ON THE TRUMPETING,

FEROCOUS ELEPHANT GIRMEKHALA, HIM,

TOGETHER WITH HIS ARMY, DID THE LORD OF

SAGES SUBDUE BY MEANS OF GENEROSITY AND

OTHER VIRTUES, BY ITS GRACE MAY JOYOUS

VISTORY BY THINE.

 

  1. MORE VIOLENT THAN MARA WAS THE INDOCILE,

OBSTINATE DEMON ALAVAKA, WHO BATTLED WITH

THE BUDDHA THROUGHOUT THE WHOLE NIGHT.

HIM, DID THE LORD OF SAGES SUBDUE BY MEANS

OF HIS PATIENCE AND SELF-CONTROL.  BY ITS

GRACE MAY JOYOUS VICTORY BE THINE.

 

  1. NALAGIRI, THE MIGHTY ELEPHANT, HIGHLY

INTOXICATED, WAS RAGING LIKE A FOPRESTFIRE

AND WAS TERRIBLE AS A THUDERBOLT,

SPRINKLING THE WATERS OF LOVING-KINDNESS,

THIS FEROCIOUS BEAST, DID THE LORD OF SAGES

SUBDUE, BY ITS GRACE MAY JOYOUS VICTORY

BY THINE.

 

  1. WITH UPLIFIED SWORD, FOR A DISTANCE

OF THREE LEAGUES, DID WICKED ANGULIMALA

RUN, HIM, DID THE LORD OF SAGES SUBDUE BY

HIS PSYCHIC POWERS, BY ITS GRACE MAY

JOYOUS VICTORY BE THINE.

 

  1. HER BELLY BOUNDS WITH FAGGOTS, TO SIMULATE

THE BIGNESS OF PREGNANCY CINCA, WITH HARSH

WORDS MADE FOUL ACCUSATION IN THE MIDST OF

AN ASSEMBLAGE, HER DID THE LORD OF SAGED

SUBDUE BY HIS SEPENE AND PEACEFUL BEARING,

BY HIS GRACE MAY JOYOUS VICTORY BY THINE.

 

  1. HAUGHTY SACCAKA, WHO IGNORED TRUTH, AS LIKE

A BANNER IN CONTROVERY, AND HIS VISION AS BLINDED

BY HIS OWN DISPUTATIONS, LIGHTING THE LAMP OF

WISDOM, HIM, DID THE LORD OF SAGED SUBDUE, BY THE

GRACE OF WHICH JOYOUS VICTORY MAY BE THINE.

 

  1. THE WISE AND POWERFUL SERPENT NANDOPANANDA,

THE NOBLE SAGE GOT SUBDUED BY PSYCHIC POWERS

THROUGH HIS DISCIPLE SON --- THERA MOGGALLAMA.

BY ITS GRACE MAY JOYOUS VICTORY BE THINE.

 

  1. THE PURE, RADIANT, MAJECTIC BRAHMA, NAMED BAKA,

WHOSE HAND WAS GRIEVOUSLY BITTEN BY THE SNAKE

OF TENANCIOUS HERESIES, DID THE LORD OF SAGES

CURE WITH HIS MEDICINE OF WISDOM.

BY ITS GRACE MAY JOYOUS VICTORY BE THINE.

 

  1. THE WISE ONE WHO DAILY RECITES AND EARNESTLY

REMEMBERS THESE EIGHT VERSES OF JOYOUS VICTORY

OF THE BUDDHA, WILL GET RID OF VARIOUS MISFORTUNES

AND GAIN THE BLISS OF NIBBANA.

 

 

**************

 

 

STANZAS OF GREAT VICTORY:

 

 

 

  1. THE GREAT MERCIFUL LORD, FOR THE GOOD OF

ALL LIVING BEINGS, PRACTISED ALL PERFECTIONS

AND ATTAINED SUPREME ENLIGHTENMENT.

BY THESE TRUE WORDS MAY JOYOUS VICTORY BE THINE!

 

  1. HE WHO ENHANCED THE HAPPINESS OF THE SAKYAS

WAS VICTORIOUS AT THE FOOT OF THE BODHI-TREE.

LIKEWISE MAY THERE BE VICTORY TO THEE AND MAY

THOU EVER BE BLESSED!

 

  1. I REVERE THE BUDDHA-JEWEL, HIGHEST BALM AND

BEST, EVER BENEFICIAL TO GODS AND MEN.

BY THAT BUDDHA’S GLORY, SAFETY MAY ALL THINE

DISTRESS PASS AWAY, THINE SUFFERINGS CEASE!

 

  1. I REVERE THE DHAMMA-JEWEL, HIGHEST BALM AND

BEST, THAT COOLS DOWN THE HEAT, BY THAT DHAMMA

GRORY, SAFETY MAY ALL THINE DISTRESS PASS AWAY,

 

 

THINE FEARS ALL CEASE!

 

  1. I REVERE THE SANGHA-JEWEL, HIGHEST BALM

AND BEST, WORTHY OF OFFERING, WORTHY OF

HOSPITALITY, BY THAT SANGHA’S GLORY, SAFETY

MAY ALL THINE DISTRESS PASS AWAY, THINE

AILMENTS ALL BE CURED!

 

  1. WHATSOEVER DIVERE PRECIOUS JEWELS THERE

BE IN THIS UNIVESE---THERE IS NO JEWEL EQUAL

TO BE BUDDHA, BY THIS TRUTH LET WEAL BE

THINE.

 

  1. WHATSOEVER DIVERSE PRECIOUS JEWELS THERE

BE IN THIS UNIVERSE---THERE ISW NO JEWEL EQUAL

TO THE DHAMMA, BY THIS TRUTH LET WEAL BE

THINE.

 

  1. WHATSOEVER DIVERSE PRECIOUS JEWELS THERE

BE IN THIS UNIVERSE---THERE IS NO JEWEL EQUAL

TO THE SANGHA, BY THIS TRUTH LET WEAL BE

THINE!

 

  1. THERE IS NO OTHER REFUGE TO ME, BUDDHA

IS MY MATHLESS REFUGE, BY THESE TRUE

WORDS MAY JOYOUS VICTORY BE THINE!

 

  1. THERE IS NO OTHER REFUGE TO ME, THE

DHAMMA IS MY MATCHLESS REFUGE, BY THESE

TRUE WORDS MAY JOYOUS VICTORY BE THINE!

 

  1. THERE IS NO OTHER REFUGE TO ME.  SANGHA

IS MY MATCHLESS REFUGE, BY THESE TRUE

WORDS MAY JOYOUS VICTORY BE THINE.

 

  1. MAY ALL MISFORTUNES BE WARDED OFF, MAY

ALL DISEASES BE CURED, MAY NO DANGER

BEFALL THEE, MAY THOU LIVE LONG IN PEACE!

 

  1. MAY ALL BLESSING BE TO THEE?  MAY ALL

GODS PROTECT THEE, BY THE POWER OF ALL

THE BJUDDHAS MAY HAPPINESS EVER BE THINE.

 

  1. MAY ALL BLESSING BE TO THEE?  MAY ALL GODS

PROTECT THEE.  BY THE POWER OF ALL DHAMMAS MAY

HAPPINESS EVER BE THINE!

 

  1. MAY ALL BLESSING BE TO THEE?  MAY ALL GODS

PROTECT THEE.  BY THE POWER OF ALL THE

DISCIPLES MAY HAPPINESS EVER BE THINE!

 

  1. BY THE POWER OF THIS PROTECTION MAY NO

MISFORTUNE RESULT THROUGH STARS, DEMONS,

EVIL SPIRITS, AND EVIL PLANETS.  MAY THINE

TROUBLES COME TO NOUGHT!

 

  1. MAY THERE BE RAIN IN DUE TIME, SO THAT

THERE MAY BE A RICH HARVEST.  MAY THE

WORDS BE CONTENTED!  MAY THE KING BE

RICHTHNOUS!

 

  1. BY THE POWER OF ALL MIGHTY BUDDHAS,

PRIVATE BUDDHAS, AND ALL ARAHATS I SECURE

MY (YOUR) PROTECTION IN EVERY WAY.

 

  1. ALL ILL-LUCK, MISFORTUNES, ILL-OMENS,

DISEASES, EVIL PLANETARY INFLUENCE, BLAME,

DANGERS, FEARS, BAD, UNDESIRABLE DREAMS,

---MAY THEY ALL COME TO NOUGHT BY THE

POWER OF THE NOBLE BUDDHA!

 

  1. ALL ILL-LUCK, MISFORTUNES, ILL-OMENS,

DISEASES, EVIL PLANETARY INFLUENCE, BLAME,

DANGERS, FEARS, BAD, UNDESIRABLE DREAMS,

---MAY THEY ALL COME TO NOUGHT BY THE

POWER OF THE NOBLE DHAMMA.

 

  1. ALL ILL-LUCK, MISFORTUNES, ILL-IMENS,

DISEASES, EVIL PLANETARY INFLUENCE, BLAME,

DANGERS, FEARS, BAD, UNDESIRABLE DREAMS,

---MAY THEY ALL COME TO NOUGHT BY THE

POWER OF THE NOBLE SANGHA.

 

*************

*****

***

 

Date 29th, April 1981

SACRED MOUNTAIN MONASTERY IN HAWAII

NAMO SAKYAMUNI BUDDHASSA CA BODHISATTA CA

RULE OF THE SACRED MOUNTAIN MONASTERY

 

 

Vinaya Gradhrakuta Vihara (Chua Linh Son)

14271 Houston-Whittier Ave.,

Detroit, Michigan 48205.

 

 

*********

**

 

PART ONE

GOAL

**

 

  1. OBJECT OF THE CREATION OF THE SACRED MOUNTAIN MONASTERY:

 

  1. To propagate Buddhism, to convert living beings:

 

The object of monasteries in general and of Sacred Mountain Monastery is to

Show the true way to all types of human beings:

“To propagate the true Doctrine.  To develop the Great Vehicle,

To guide the generations to come.

To give thanks to Buddha”.

 

According to ancient secular traditions, the Buddhist monastery constitutes a place of religious practice, of propagation of the teaching in the interests of all, a place where Buddhists from anywhere in the world come regularly to learn about the doctrine and to pay respect to the Triple Gem.  In its exact sense, a Buddhist monastery (Vihara) must be a calm solemn place where concord and sympathy reign, it must represent the Land of Supreme Happiness (Sukhavati) on earth, the “Nirvana” of this world.  The founding of the Sacred Mountain Monastery is for the purpose of helping genuine religious aspirants who are sacrificing their lives in the sincere search for liberation, and for the purpose of providing a place of instruction in the Doctrine for lay-Buddhists, with a view to putting into practice the various methods of perfection:  the Pure Land method, meditation, contemplation, Sutra chanting, invocations, Mantras, etc.…

 

  1. To perpetuate Vietnamese Buddhism:

 

Desirous of contributing to the preservation of Vietnamese Buddhism, the Sacred Mountain Monastery is obliged to pursue the following three directions:

 

a)      Earnest study and practice in the search for liberation:

The goal of Buddhism is to enable human beings to free themselves from the cycle of rebirths.  The doctrine contained in the three Baskets and the twelve modes of the Teaching does not aim at any other purpose than that indicated above.  To practice Buddhism without studying, it is like carrying the burden of a trunk filled with books.  Study and Practice must be pursued at the same time.

Knowledge and action must keep abreast of one another.

The duties of monks and nuns consist essentially in the obligation to study, maintain, apply and propagate the doctrine.   Monks and nuns must concern themselves first of all with self-liberation.  Before liberating others one can only transmit merit to others. If one possesses it oneself.  One can only lead others to the goal if one knows the path which leads to it.  That is why monks and nuns need a calm, serious monastery in order to give themselves up to the study and practice of Buddhism.  If there is not a monastery worthy of the name, how can one conform to rules of residence intended to help monks and nuns to realize their great vows?  To create a monastery, is to provide a place where practicing monks and nuns deepen their knowledge of Buddhism.

 

b)      Social action and charity:

This means sacrificing oneself to help others; it is to realize precisely the two Buddhist characteristics of loving kindness and compassion (Metta-Karuna).

It would be in accordance with the spirit of Buddhism for the members of the Sacred Mountain Monastery to draw near to the masses in order to help them, to share them suffering, to guide them towards the path of virtue, love and compassion.  If is here in the realization of compassion, the spreading of the light of the Doctrine in this vile existence full of suffering is again in enlivening the way, with a view to assuring salvation to innumerable beings tossed about in the sea of suffering, in that, the study of monks, nuns and lay-Buddhists lies.  That is why it is necessary for the Sacred Mountain Monastery to have an action committee for social and charitable purposes (directed by the monkhood).

 

c)      Instruction of lay-Buddhists:

Monks and Nuns direct the activities of the whole members of Sacred Mountain Monastery towards the precise and, the assigned good of serving and propagating in the Buddhist doctrine everywhere.

 

  1. To teach different methods of religious practice:

 

Sacred Mountain Monastery was created with the object of teaching different method of religious practice.  Everybody is free to practice, and that without limit, the methods of his choice:  the Pure Land method, meditation, contemplation, the enunciation of Mantra and Dharani, invocations, chanting of Sutras, cultural rites, taking the Eight Precept of Discipline, and other observances.

He who desires to follow a method will received, in accordance with his request conscientious instruction and will, moreover, be guided to the end.  The sutras, the discipline, the commentaries, Buddhist history and other subjects are also explained.

 

  1. METHODS USED AT THE SACRED MOUNTAIN MONASTERY:

 

  1. The Venerable Superior

 

The Venerable Superior controls all the affairs of the Monastery both internally and the Monastery both internally.  He teaches and explains the Sutras, the Discipline, the commentaries and Buddhist history to the monks, nuns, and lay-Buddhists, and the different methods of religious practice.  He has full power to welcome to the Monastery followers, monks and nuns as devotees, or to exclude from it anybody who does not properly observe the regulations of the Monastery.

When the Venerable Superior travels or falls ill or dies his replacement must be previously designated by him, or be invited to assume office by the account of the resources of those involved.  The Venerable Superior is fully entitled to designate a committee of officers.

 

  1. The Committee of Officers:

This committee has the following functions:

 

  1. THE HEAD MONK:  He conducts the affairs of the Monastery and receives instructions from the Venerable Superiors for the carrying out of essential Buddhist work.  He is concerned with preparations concerning the principal ceremony of the year and various services:  for peace, liberation, praying community.  He divides offerings amongst all, he studies different points of view, necessities as well as excesses or insufficiencies in order to determine the work to be accomplished.  If necessary, he replaces the Venerable Superior in contact with administrative authorities.  He should have already received the higher ordination and have passed at least five years as a monk.

 

  1. THE DIRECTOR:  He organizes occupations in the Monastery and the use of time for religious practice and communal study for the benefit of monk, nuns, lay-Buddhists and members of the Monastery.  He controls all affairs of the Monastery, both internally and has received the higher ordination. 

 

  1. THE SECRETARY:  He deals with correspondence coming from all quarters.  He can take coming from all quarters.  He can take charge of the private secretariat of the Venerable Superior if he possesses the qualities for it.  He is responsible for organizing typing and supervising duplication of courses intended for monks, nuns and lay-Buddhists.  He keeps books and registers, keeps minutes of meeting held at the Monastery and preserves the records of the Triple Gem.  He prepares certificates and petitions intended for religious ceremonies.

 

  1. MONK RECEPTIONIST:  He receives visitors from all quarters, the members of the association of the district or from abroad, desirous of visiting the Monastery.  He concerns himself with the accommodation of visitors from after, warms a bell ringer charged with announcing them by the sound of a bell.  He checks the presence of the minimum or necessary comfort in the guest room, and he ensures order and discipline room, and he ensured order and discipline in the arrival of visitors as well as in their departure.

 

  1. THE MONK IN CHARGE OF INCENSE AND LIGHTING:

He is concerned with flowers, lighting, and fruit: …  He decorated the main altar and various ceremonial places. He arranges (draws up) the time table of ceremonies. He rings the bell signaling religious practice, study and work.  He designates persons commissioned to watch cover objects of furniture to ensure order and discipline to those who present at ceremonies.  He distributes goods which have been used as offerings on the altars.

 

  1. THE LIBRARIAN:  He preserves the three sets of Collections of Teaching of the Doctrine.  He devotes himself to the Library, is concerned with all affairs of interest in connection with Buddhist books and keeps a register of various works belonging to the Monastery.  He arranges the library in a distinguished and ordered manner and puts himself in touch with different people in order to request and buy works which the Monastery has not yet acquired.

 

  1. STORE KEEPER:  He looks after the supplies of the Monastery and supervises the different foods intended for Monks and Nuns; he must know the situation regarding stocks of supplies in order to point out any surplus or deficiency to the head monk for his decision.  He arranges meals with a person in charge of the kitchen goes to the shops for provisions and to place orders as far as vegetarian meals are concerned, at the time of ceremonies and festivals.

 

  1. THE ASSISTANT:  He helps the Venerable Superior in all his daily needs, must ensure, without neglecting anything, the following services to the Ven.  Superior:  food, clothing, accommodation and medical care, whether the latter is living in the Monastery or goes outside.  The Assistant is a novice or religious probationer. According the circumstances of the county, the committee of affairs can be constituted of monks, nuns, or novices, well informed in the doctrine with an understanding of the duties.

 

  1. Conditions of admission of Monks:

 

For the admission of Monks and Nuns, Sacred Mountain Monastery adheres more to quality than quantity and so receives the minimum four or at the maximum only ten.  Persons desirous of being admitted are chosen with care, in consideration of their unfaltering intention to practice and to study Buddhism, as well as for their own liberation.  Before being received into the community every Monk and Nun must provide a complete dossier of identity papers, certificates of vaccination against contagious diseases, sanction of parents and teachers and recommendation of masters or prominent people.  Accepted candidates take part in the ceremony of admission to the community and promise to conform to the regulations.  They must have sublime and sincere aspirations, vows of liberation and the desire to study and live in the Monastery.

 

  1. The committee for maintenance of the Triple Gem:

 

 

 

The Venerable Superior designates a committee for maintaining the Triple Gem composed of earnest Buddhists who are concerned with affairs of external maintenance:

 

  1. THE PRESIDENT:  He has the responsibility for directing participation in work of external maintenance, presides over monthly meeting of the committee, he investigates methods of developing and strengthening this participation more and more each day.  Normally, he received guidance from the Venerable Superior, arranges the agenda of meetings and keeps in close touch with the other Associations.  He controls the funds from the alms-boxes.

 

  1. THE VICE PRESIDENT:  He deputizes for the president in the event of the latter’s absence.  When misapprehensions arise he reestablishes harmony amongst the adhere ends and members.  He informs Buddhists of the dates of cultural ceremonies and the time of practical instruction.

 

  1. THE GENERAL SECRETARY:  He attends to mail; records of members of the committee and supporters; keeps minutes of meetings; classifies archives, and signs invitations to meetings.  If there is a lot of work, it is advisable to call in an assistant secretary.

 

  1. THE TREASURER:  He is concerned with the finances of the Monastery and is in touch with Buddhists everywhere.  He accounts for the financial situation at committee meetings and undertakes propaganda to collect funds for the committee for maintenance of the Triple Gem.  He opens a bank account in the name of the Monastery.  The expenses and receipts must be authorized with the signature of the Venerable Superior or representative of him.

 

  1. AUDITOR:  He examines the financial and administrative records of the committee and accounts to the Venerable Superior on essential matters.

 

  1. THE TECHNICAL ADVISOR:  He proposes, to the whole committee, measures to be taken, with methods, in the economy and financial sphere, as well as in the sphere of the internal and external activities of the Monastery.

 

If necessary, the Venerable Superior designates a few sub committees, such as, the spiritual welfare committee, the educational and cultural committee, the Buddhist youth committee, the propagation  the Dharma committee…

 

 

 

 

PART TWO

RULES OF DISCIPLINE

*********

**

 

 

            In order that a Monastery shall have a norm, a path to follow in the practice of religion and in persistent and lasting propagation, all Monks and Nuns who reside there, are obliged with heart and hand to set in conformity with the regulations established by the Venerable Superior according to the rules of Discipline bequeathed by the Buddha and the Patriarchs.  The regulations do not constrain Monks and Nuns to live in discomfort, subjecting themselves to meaningless mortification but, according to their own vows to attune themselves to the observances of the way of liberation.  Also, no Monk or Nun including foreign Monks and Buddhists having taken the vow to live among the community of Sacred Mountain Monastery, may live there without observing the regulations.

 

  1. Unanimous obedience to the six rules of concord:

 

If they wish to practice exactly, according to the term “Sangha”, (Community) Monks and Nuns dependent on the Monastery, must correctly observe the following six rules of concord:

 

  1.                  I.            As persons to live harmoniously in community:

To live in a Monastery is to consider one another better than one’s own brothers and sisters.  At meantime in lodging, during the work, at the time sessions of practice and study, Monks and Nuns must remain on good terms with one another, maintain order and discipline, not willingly sow the seeds of division but offer mutual help to one another just as much from the material point of view as from the spiritual point of view.

 

  1.               II.            Through harmonious speech to refrain from quarrelling with one another:

Words must be conciliatory and seemly in all circumstances.  According to the teaching of the Buddha, Monks and Nuns should only utter words which are necessary and sincere; words of logical touch; words full of concord, gentle and agreeable; they can exchange ideas on the doctrine without, however, quarrelling.  At all times, they must

remember:  “When harmful words proceed out of the mouth, illness enters it”.

 

  1.            III.            With thoughts of concord, to share joys with one another

To approve of interesting opinions and joyously to cultivate good qualities.  Monks and Nuns must have the spirit of concord, not remain obstinate or aggrieved, but always remain cheerful towards one another.

 

  1.            IV.            Observing together in concord the disciplinary precepts:

To conform with a common accord to the Discipline created by the Buddha and to practice it above all.  The Monks and Nuns of the Monastery must consider the ten precepts as an indispensable foundation and follow exactly the prescription of the current regulations.

 

  1.               V.            With mutual understanding, explain themselves to one another:

Living within the community in a monastery, Mons and Nuns who have opinions, must explain themselves to one another in order to understand one another and not have discordant prejudices.

 

  1.            VI.            To share goods harmoniously?

To share goods equitably within the Monastery according to religious seniority of each one, because these goods belong to the whole community and nobody has the right to have them as an individual.

 

  1. The whole community observes the ten fundamental precepts:

 

From the point of view of discipline, Monks and Nuns bind themselves to scrupulously observing the ten basic precepts:

 

1)      Not to kill

2)      Not to steal

3)      Not to have lewd intentions

4)      Not to lie

5)      Not to use stimulants

6)      Not to perfume oneself or wear ornaments

7)      Not to listen to music or romantic songs, nor to be present intentionally at or to be an actor in musical and theatrical performances.

8)      Not to meddle in politics.

9)      Not to take meals after the prescribed time.

10)  Not to keep gold and precious objects (with the exception of those pertaining to the Triple Gem).

 

Monks and Nuns who have infringed one or more of the above-mentioned ten precepts, according to the various degrees of gravity, and who, having been asked to repent, show themselves recalcitrant up to the third time, will be excluded from the Monastery.

 

  1. Furthermore the community must observe the ordinary rules of discipline:

 

a)      With the object of keeping mind and body pure and free, Monks and Nuns are obliged not to read novels, newspapers, all books about love, the use of television and radio is forbidden during time when the community is meditating.

 

b)      With a view to economizing their money and pecuniary resources, they must not consume any alcoholic beverage whatsoever or use luxurious products.

 

c)      In order to be in a position to devote all their time to study and practice they must not have too many visitors, only the Monk receptionist may receive the latter and only in the common room at specified times.

 

d)     For the exact realization of the method of the six concords (to share goods harmoniously) they must not accept, as individuals, offerings whether important or not, with the exception of those specified as exceptional by parents or by the Venerable Superior and of which the head monk has been informed.

 

e)      With a view to avoiding suspicion in the World, when they go to perform a service in other temples or in the home of lay Buddhists, Monks and Nuns must not go there alone.

 

f)       In the interest of maintaining order in the Monastery, visitors arriving and residing must abide by the decision of the Monk receptionist, no other Monk or Nun, except of course, the Venerable Superior, has the right to concern himself with this, even if it is a question of a relative.

 

g)      According to the teachings of the Patriarch, Monks may not come together after meals to talk noisily or converse about worldly affairs, they must apply themselves exclusively to study and to the practice of the way.

 

h)      In order to remain calm and pure, Monks and Nuns must not often go outside the Monastery except when charged with a service or for Buddhist work.

 

i)        In order to live in conformity with the teachings of the Buddha, notably with the rule of the “three insufficient necessities” (insufficient food, insufficient clothing, insufficient lodging) every Monk must possess only three short suits, two official habits (or everyday habit with buttons) as well as sundry articles of warm clothing necessary in cold country (ies) and habits with wide-sleeved robes, yellow or brown in color.  The wearing of white-colored clothing, reserved for the laity, must be completely avoided.  Habits with wide-sleeved robes, and official habits are yellow for novices and nuns.

 

The Monk who transgresses the above customary rules will be recalled to order after the third fault without repenting, he will be invited to leave the Monastery.

 

  1. Time table of study and practice:

It is necessary, at the Monastery, to follow the established time table intended to facilitate progress towards liberation and enlightenment:  He who “goes forth into the homeless life” must devote himself to study, practice and research, only study and practice guarantee the after-life.  However, it is advisable that everyone remembers that study and practice constitute the means, enlightenment and the attainment of wisdom remain the goal.  Thus each day and each hour monks and nuns must live more and more within.  The whole monastic community must seriously study:

 

  1. The Sutra
  2. The Discipline
  3. The Commentaries
  4. Buddhist history of the various schools and sects as well as the doctrine of other religions.

 

  1. The Rites:

a)      Religious offerings

Offerings presented through devotion in the form of money, various products or food to Monks and Nuns residing in the Monastery are all acceptable.  However, those who bring them are invited to deliver them directly to the Venerable Superior or Monk Receptionist, after interring them in the register of merits.  They are kindly requested not to especially favor a particular monk.  In the case of offerings of food they should apply to the store-keeper so that he is able to arrange the work of the kitchen to that end, the store-keeper is requested to supply the necessary information.

 

b)      Offerings for ceremonies of peace and liberation:

These religious ceremonies can only be organized at the Monastery, Monks and Nuns should not accept invitations to go and recite sutras nor to conduct religious services outside the Monastery, except in certain special cases, such as benefactors of the Monastery or those whom it is necessary to help.  Monks and Nuns must participate in full strength at public ceremonies in order to increase the spiritual power of vows.

 

  1. Conditions imposed on visitors to the Monastery:

 

Monks and Nuns residing in the Monastery are always happy to receive faithful visitors coming from all quarters and desirous of studying the doctrine deeply or venerating the Triple Gem.  But the latter must fulfil the following conditions:

 

a)      Monks coming from elsewhere:

Monks visiting the Monastery, or visiting Monks residing in the Monastery, must follow the way adopted by the Monks and Nuns of Sacred Mountain Monastery.  In the event of their desiring to remain there; for a period of time not exceeding one week (except in exceptional circumstances) they are directed to live in the same way as those

 

b)      Lay visitors:

Buddhist visitors must conform to the Instruction and order of the Monk receptionist.  If they wish to stay for a maximum period of three days, except for those who have a legitimate reason for study or service.  During their stay, they are asked to consider themselves in a Retreat called the Eight Precepts of Discipline.  They undertake to respect the solemnity and calm of the Monastery, not to listen to the radio, nor read newspapers or novels.  Food, clothing and lodging are arranged by the Monk Receptionist following to sober habits of living in the Monastery.

c)      Visiting Nuns and Lay Women:

The Monastery has reserved special premises for women.  If the latter wish to obtain information, pay respect to the Buddha, inspect the Triple Gem, they must comply with the time table provided at the Monastery and observe the Regulations.  They cannot remain there more than three days, except for serious purpose of service or helping in the teaching of the doctrine study or practice but, of course, only after acceptance by the head Monk.

 

d)     Visitors to the Venerable Superior:

Visitors are requested to consult the Superior’s time-table before asking to be received.  The Venerable Superior only receives, with the exception of special cases.  If it is a question of routine matters concerning the Monastery; it is advisable to apply to the Monk Receptionist.

 

e)      Visitors to Monks and Nuns re4siding in the Monastery:

Time is more precious than gold or jade for it is necessary to devote it to study, practice and the development of virtues.  Monks and Nuns should limit the reception of visitors, whether relatives or devotees to a maximum of 15 to 20 minutes each time they make a visit.  Moreover, if visitor wish either to deliver things to monks and nuns or obtain something from them, they are requested to entrust the things to the Monk Receptionist.  Monks and Nuns can only receive visitors in a room specified for this purpose, nobody has the right to have visits in a private room.

 

 

 

 

 

 

 

 

PART III

APPLICATION

*****

 

 

 

            The application of the Regulations constitutes the principal goal of he who has “Gone forth into the homeless life” in view of the practice of the way of Liberation.

 

  1. Day of Recollection of the Discipline (Upasavatha)

 

To maintain, above all, his “Karma” (the law of retribution or causality).

 

Since olden times until today, every Monastery regularly holds, according to the months of the lunar calendar, two sessions of Recollection of the Discipline, the 15th and 30th, or 29th in the case of incomplete months.  During the course of these sessions, a reading of the rules of discipline, received and accepted by Monks, Nuns laymen, and laywomen is given, on those days nobody belonging to the monastery can be absent, and except in the case of illness or an important Buddhist obligation.

At the end of every month, in addition to the usual rites Recollection of the Discipline (chosen recitations) monks and nuns must or read the Regulations of the Monastery and then carry out critical self-examination.  In case of oversight and by way of constructive criticism, a charitable colleague who has remembered a failure of another Monk, has the duty to expose him in his place, to the whole assembly.  Indeed, each one must sincerely recognize his faults with a view to purifying himself.   After official confession, the Venerable Superior or the Head Monk utters certain words of consolation and instruction for the benefit of the community.

On the full-moon day (15th day of the lunar month) the whole community submits to the Recollection of the Discipline according to sites established for millennial.  Each month, the Regulations of the Monastery must be read once, on the day of Recollection of the Discipline at the end of the month in order to shape together the Gem community, only the noblest of all being worthy to appear in the Triple Gem.

At the Monastery, the day of Recollection of the Discipline is an important day when each one must examine himself, beginning with his words and thoughts and ending with his actions.  He or she who has committed faults repents immediately I order to purify the body and the mind and to be able to make progress on the path of liberation and perfect enlightenment.  That is why none of those who have “gone forth into the homeless life”, dare to deliberately forget the most essential duties.

 

  1. Method of meditation:

 

If they wish to attain wisdom, Monks and Nuns must practice meditation, at least once a day the duration of the meditation is fixed by the Venerable Superior or the Head Monk.  The method of meditation is taught according to a special program.  At the time of meditation, the monk in charge of lights and incense gives a signal on the bell and the entire community go to the meditation room or to the altar to practice meditation.  The sacred Mountain Monastery adheres to a behave in study in conjunction with meditation and the pure land method meditation procures enlightened vision, the pure Land method and concentration of thought, both complement one another.  If one possesses meditation and the Pure Land method, one is certain to attain the goal in a perfect way.  Everybody can, of course, choose one or other of the two methods, not to have preconceived ideas on either of them.

 

  1. Pure Land Rites at night time”

 

At the arranged time, the Monk responsible for lighting and incense gives the signal and the whole community of Monks and Nuns, including devotees and members of the association present correctly attired, prepare to proceed to the altar.  He who is in charge of the bell must commence to ring it ten minutes in advance then the community can proceed to the Pure Land ceremony.  The invocatory rites and timetables depend on the decision of the Venerable Superior.

 

  1. Rites for the ceremonies in the morning and evening:

 

At the appointed time, the Monk responsible for lighting an increase gives the signal and all members of the community, according to their function, prepare themselves.  He who is in charge of the Bell commences to ring it ten minutes in advance.  Those who have assembled in the ceremonial room of the Great Masters, proceed to the main hall according to the ceremony determined by the Venerable Superior.  These periods of religious service depend for their arrangement on the number of monks present in the Monastery.

 

  1. Rites in connection with the meal:

 

At lunch time (11h45) Monks and Nuns, correctly dressed, assemble at the signal in the dining room; stand in the pre-established order, and sit at the order signaled by a stroke of the gong, and according to the rated of the meals under the direction of the Head Monk or of the Monk in charge of the Bell.  After three strokes of the gong, the left hand in the seal of the three mountains, holding the bowl; the right-hand in the seal of sublimation (the hand vertical and open, the thumb pressing against the nail of the bent fourth finger, both raised to level of the forehead, they recite:

 

a)      The next concerning offerings.

b)      The gift to the hungry ghosts.

c)      The recollection of the duties of the community before eating.

d)     The three spoonful’s of rice, the five contemplations.

e)      The rinsing of the bowls and the drink.

f)       The end of the meal (if there are guests, it is advisable to recite in addition, the Great Mantra of love and compassion.

g)      The formulation of vows.

h)      The walk (in the Rainy season).

 

If there is some private business, it is advisable to state it during this time.

 

  1. Rites of confession:

 

Each month two sessions of confession are arranged in the evening on the 14th and 30th day or 29th day, in on incomplete month, of the lunar calendar; according to the traditional rites of confession the 89 Epithets of the Buddha are repeated during the course of making 108 prostrations with the intention of destroying the 108 original passions.

 

  1. Each week:

 

Every Sunday evening, Monk and Nuns apply themselves to guiding Buddhists and all the people at the time of.

 

a)      The celebration of the Faith in the Main Hall.

b)      Teaching of the Doctrine.

c)      Talking about religion…notice taken of the necessities or the needs of the Monastery.

 

  1. Rites concerned with ceremonies for peace, liberation, blessing and taking refuge:

 

Upon the request of Buddhist or member of the Monastery, the Venerable Superior or the Head Monk may consent to celebrate various ceremonies for peace, blessing, liberation and taking refuge, etc.… Monks and members residing in the Monastery are all required to be present and in strength in order to concentrate the power of altruistic vows.  Apart from these cases, as in the midday ceremonies from the last salutation for the dead, etc.…. It is sufficient to designate some delegates to participate in the worship.  During the ceremony the whole community must maintain on attitude of solemnity and calmness.   The canted texts differ according to the ceremony but they must be quite flexible in order to harmonize with the main meaning of the wishes or vows.

 

  1. Time-table of study and religious practice:

 

Monks and Nuns who have “left home” as well as lay-Buddhists remaining in the home; including members of the devotees, all persons who are attracted by the Triple Gem, must resolutely reserve a part of their time for study and for practice and research concerning the sutras the Discipline, the commentaries and Buddhist history.  The use of time devoted to study and practice for the benefit of Monks and Buddhists will ultimately be settled after concerning the most convenient time tables for each course and level.

 

Everybody desirous of staying for study or even to frequent Sacred Mountain Monastery is requested to read with care the present Regulations of which the text, if necessary, can be modified by the Venerable Superior according to the circumstances.

 

We take the vow to transfer this merit to all, disciples and living creatures so that they may all attain to Enlightenment.

 

           

 

 

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