HUONG SEN BUDDHIST TEMPLE

19865 Seaton Avenue

Perris, CA 92570, USA

Tel: 951-657-7272, Cell: 951-616-8620

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First edition © 2023 Huong Sen Buddhist Temple

CONTENT

The First Words                                                7

Chapter 1.

INTRODUCTION ON MEDITATION        11

1. The Art of Meditation 11
2. Types of Meditation 12
   • Mindfulness meditation 12
   • A loving-kindness meditation 13
   • Contemplative meditation 14
   • Meditation and reading the Buddha Name15
3. Prepare for Meditation 16
   • The suitable time to meditate 16
   • Invite the bell 17
4. Posture 18
   • Sitting meditation 18
   • Walking meditation 19
   • Meditation At Any Posture 20
5. Amazing senefits of daily meditation 20

Chapter 2. PRACTICE                                  22

1. Verses for sitting meditation 22
2. Four Immeasurables of Loving,

Compassion, Joy and Equanimity               24

3. Discourse on Love - Metta Sutta 35
4. The Four Establishments of Mindfulness 37
5. Meditation on the Buddha Name 51
6. Closing verses 64

Bảo Anh Lạc Bookshelf                                   65

THE FIRST WORDS

Modern life makes us feel tired, not peaceful, always troubled and unstable. Therefore, we come to meditate to find peace and focus mindfully for ourselves and surround.

Meditation is the method to cencentration of the mind.

Reading the Buddha’s name of Pure Land Sect is also a popular way leading to the pointness.

If we sincerely and earnestly recite the phrase Namo Amitabha Buddha every moment, every day and keep this practice for a long time, we will see the wonderful of Amitabha Buddha at present. We will reach the sublime state of Samadhi of Buddha invocation.

The practice of Huong Sen Buddhist Temple belongs to both sects of Meditation and Pure Land. In Meditation, it has the Pure Land and in the Pure Land, it has Meditation. Nuns and Buddhist often practice the Contemplation of Immeasurable Loving, Compassion, Joy and Equanimity, the Four Establishments of Mindfulness and Reading the Buddha’s Name.

This small book is composed to share our understand and daily practice to Buddhists. We would like to gratefully acknowledge with special thanks the Buddhas, Boddhisattvas, Sanghas, the English translators, Master Thích Nhất Hạnh, our Late Respectful Teacher - Venerable Elder Bhikkhunī Hải Triều Âm and others. You all provided us the awakening words to remind and guide us in the right way of practice. We will keep chanting, learning and practicing it until we and all beings get the enlightenment as well as realize our Buddha nature.

If there is any merit in compiling this book, may it be shared with all sentient beings. May they diligently practice and soon gain the way of love and understanding. May all of us develop the sincere mind, the rebirth-aspiration and the merit-dedication in the Blissful Land here and now.

Every moment, we invoke and recite the name of Amitabha Buddha

He embraces and protects His light is unobstructed

Ou life became tolerant, penetrate.

Our mind is the immeasurable light Buddha did not leave the world.

We recite Amitabha Buddha Inviting Buddha into the heart Compasionate seeds spreads all over The West is here and now.

We prostrate to the Tathagata, the Infinite Light.

We prostrate to the Suchness Savior, the Boundless Life.

Namo Amitabha Buddha (3 times) (ooo)

Hương Sen Temple, Riverside, California

April 01, 2023

Bhikkhunī TN Giới Hương

Chapter 1

INTRODUCTION ON MEDITATION

1. THE ART OF MEDITATION Meditation is not about faith but about the art to change consciousness, regain awareness and achieve a state of Today, with the need to relieve stress between the busy schedules and more

demanding hectic lives, meditation is growing in popularity.

Mindfully observe and recognize ourself on every minute, every second, from thoughts, words to deeds, so we can know and control our mind and drive it rightly. Focus on the present, enjoy the present moment of here and now. Be aware of moments when we are. When we know ourselve, with effort, it will help us transform from the delusion or negative to the concentration and positive.

Always understand that, as long as we live well and fully in the present moment, we will never have regrets about the past or fear for the future. We always focus on working intentionally and creating good value for ourselves and those around us.

Living meditation is an art and also a skill, requiring us to have enough the mindfulness and effort to constantly transform ourself. When we have reached

the state of meditative living, we will always have the peace, happiness, joyness and freedom in daily living, no matter what our surroundings are. It is a way to build the intrinsic beauty for us and others.

2.   TYPES OF MEDITATION

• MINDFULNESS MEDITATION

Mindfulness meditation or Vipassana is rooted in the Buddhist teachings in Pali Nikaya and the most popular meditation technique in the West. It is a way of observing oneself just scan without judgment.

For example, we pay attention to the process of breath as it goes in and out; the breath is short or long. We also observe any thoughts come or pass through our mind. Without distinguishment those thoughts, or participate in them, but just simply observe and record any feeling, breath, thought or action appears.

Mindfulness meditation is a combination of focus and awareness. We may find it support to focus on an object or breath while observing any bodily sensations or thoughts. It is said to be helpful in achieving the pointness and enlightenment.

• A LOVING-KINDNESS MEDITATION

Compassion is to provide the love all beings equally

and unconditionally.

Kindness  is   to   help  sentient  beings  reducing

suffering.

The loving-kindness meditaion is used to reinforce and nurture the feelings of compassion, kindness, rejoicing and equanimity towards ourselves, those around, and the larger world.

It is a way to cultivate our propensity for kindness and tolerance effectively by repeating a series of compasion sentences and extend these warm wishes toward the beloved ones, the neutral people (neither like nor dislike), the strangers (we donot know) and even the enemy. We can expand our field of loving- kindness even further to include our neighbors and neighborhood, community, state, country, the global world, and animal, ghosts, and all other species too such as:

May you be happy. May you be peaceful.

May you be free from suffering.

May all beings live in peace, safety, happiness and awaken.

May all greed, anger and ignorance are soon disappeared.

May all beings overcome the suffering ocean of

the bad karma and be peaceful at the Pure land and

practice with Buddhas and Bodhisattvas.

May all sentient beings nurture the compasionate and wisdom and soon complete the Way of Love and Understanding.

We should image the figures of the beloved ones, the neutral people, the strangers, the enemy, community, state, country, the global world, animal, ghosts, and all other species in our brain and send all our wishes them slowly. We repeat these wonderful gentle scripts while breathing warmth and compassion from our heart space.

We keep opening and expanding the field of loving- kindness out from our own heart and repeating gently the phrases for a few more minutes; we will transform to the loving effectively. Since this type of meditation aims to promote compassion and kindness, it may be ideal for those who are experiencing too much at greed, anger, ignorance and hate. Where the presence of sentient beings are, where our love is bestowed. Suddenly, unintentionally, we find our compassion covering infinitely in the universe.

• CONTEMPLATIVE MEDITATION

Contemplation or visualization is a meditation technique that focuses on enhancing feelings of pointness, realizing the truth, peace, and tranquility

by visualizing bright, positive scenes or images. For example, contemplating the Four Foundations of Mindfulness (body, felling, mind and dharma), the gold body of Amitabha Buddha, the Pure Land Realm, and others.

Many people use this visualization method to improve their mood, reduce stressful levels, and promote the inner peace.

• READING THE BUDHA NAME AND MEDITATION

As sitting or walking meditation, we can use the prayer beads (108 pieces) to read Buddha Name. It is called the Meditation-Pure Land method and it help to focus our mind, thus developing in wisdom.

Chanting, meditating, or reading Buddha-name used to help us cultivate concentration. There is without one being superior or inferior to the other. People are different levels in their karmic capacity and spiritual inclination, so the Buddha use many methods for diversity and we can choose the one which is matched with us.

Read continuously, loudly or silent in mind the letters “Namo Amitabha Buddha”. We listen to concentratedly each letter so that it help our mind focus or we can count “Namo Amitabha Buddha” is one, “Namo Amitabha Buddha” is two... upto 10.

After counting to 10, we start the cycle over again. This method also help us to achieve concentration, reduce drowsiness and discursive thoughts.

3.   PREPARE FOR MEDITATION

We should find a meditative hall or any quiet comfortable place with the fresh air. We bring a cushion to seat, a chair, a mat, a blanket, or direct to the floor, set a time, a bell and so on.

We choose the soft, loose clothes for the most comfortable body when meditating. Before meditating, it is necessary to eat moderation so that our body feels light, comfortable without sleeping or heavy. We try to focus on the flow of thoughts, limit communication with the world or outside while meditating.

If we find the mind wandering of delusions at a certain point, just as in the cultivation of mindfulness, just as a mirror to see what’s going on in the mind. Keep relax and comfortable observe it and step by step return mindfully the breath and object of meditation.

• THE SUITABLE TIME TO MEDITATE

The dawn is the best time of the day to meditate because it nurtures our energy for the whole day, At this time, our body is really relaxed, not being

entangled and pressured by too many factors surrounding work and life.

At the monastery, it is usually before each course of chanting, we should pratice meditation around some minutes; it is good for us being calm down and ready to entering the awakening words of scriptures.

In fact, we can meditate anytime when we are free.

• INVITING THE BELL

The sound of bell is so wonderful and sacred that it supports our mind much in meditation. Before, middle and the end the meditative period, the leader must hit the bells to awaken the meditators.

Body, speech, and mind held in perfect oneness, I send my heart along with the sound of the bell.

May the hearers awaken from forgetfulness and transcend all anxiety and sorrow.

When we hear the bells, we present for the full sound of the bell and breathe. We read silently the below verse:

Listen, listen, this wonderful sound Bring me back to my true home.

4.   POSTURE

• SITTING MEDITATION

Sitting meditation is simply understood as sitting quietly on a cushion to focus mind by sitting cross- legged or one leg over other leg and keeping the back straight. We can sit in the main hall in front of the Buddha statue, a zen garden or any place as a room, a tent, and so on. Sitting is for our convenience, so relax and enjoy in any posture.

We keep the stillness in a position for a while, feel the breath deeply and start to enjoy the present moment of here an dnow. We should practice before doing some or pick up the phone rings, take a breath before doing or answering. Each intentional action to shift into mindfulness will strengthen our intentional brain and dignity posture.

As sitting, it requires us concentrate our mind on an object or observe some abstract concept. After that, we must be free from attachment to thoughts, images, and concepts. Because the purpose of meditation is to reach a state of non-conceptual awareness in order that it leads us to the state of the enlightenment by ourselves.

Sitting meditation is a practice method that is applicable to everyone because the Buddha does not discriminate among those who study meditation, it gives meditators a pure soul, knows how to treat

people, and prevent diseases of body and mind.

Sakyamuni Buddha looks radiate as sitting straightly under the Bodhi tree. We do too. We sit meditation to return our good Buddha nature and give full attention and care for us and all beings.

• WALKING MEDITATION

If we have a space hall, indoor or a zen garden, outdoor, the meditating walking will be the precious practice. As we begin, walk at a natural pace, place our hands wherever comfortable on our belly, behind our back, or at our sides, or hands keeping the string of 108 Amitabha Buddha’s beads and so forth. We keep our head down a little and a gentle smile on the fresh face.

Walking meditation is considered one of the effective methods to practice mindfulness because we know we are walking, just walk without hurry. We step silently in a circle shape around the green garden, hill and mountain following our breath mindfully. This favoirite image is so beautiful that touch our heart. This walking technique brings many joys, peace and benefits, helping the body feel more balanced and peaceful, enhance the blood circulation, reduce the sugar measurement, improve the digestion, help the creation, take the good sleep, relief the stress and enjoy the life here and now.

• MEDITATION AT ANY POSTURE

Not only sitting or walking, meditation can perform at any posture. In a dignified moving, cooking, running, standing, sitting, or lying down, whatever position we like, bring the awareness (vipassana) on our breath, think, speech and action.

When standing, walking, sitting, lying down, Whenever he feels free of tiredness

Let him establish well this mindfulness - This, it is said, is the Divine Abode.

5. AMAZING BENEFITS OF DAILY MEDITATION Meditation establishes a secure connection between our inner and outer It awakens the body and benefits all aspects of the conscious and subconscious layers of the mind. Among the many benefits that meditation brings, the amazing benefits

of making meditation a daily habit as followings,

• It enhances empathy, builds social bonds and makes us more likable and friendly to those around us.
• It improves awareness, improve the brain’s decision-making and problem-solving strategies, which can bring about desirable changes in life as well as in our daily work.
• It can be used as an effective natural way or a

psychotherapeutic technique or because it can reduce the hypotension, anxiety, pain, depression, stress, down, brain chatter and so on.

• It enhances positive emotions as well as feelings of happiness and peace.

Studies have shown that meditation improves self- image and self-worth. When we meditate, we can feel a clear picture of our mind and be aware of the thoughts that drive our emotions and actions at the moment to the concerntration and awakening.

If we regularly practice meditation, we will have a higher ability to focus and pay attention. Even those who meditated for short periods of time showed more concentration than those who did not. The meditation indeed, make our life more valuable, deep và intrinsic beauty.

Chapter 2

PRACTICE

1.   VERSES FOR SITTING MEDITATION

• MORNING

(o) (o) (o)    (o) (o)         (o) (o)

The Dharma (o) body (o) is shining brightly (o)

as the day dawns (o) (o) (o)...

In stillness we sit (o) , our hearts are (o) at peace (o)

A smile is on our lips (o) (o) (o)...

This is a new day, we vow to go through it in mindfulness (o)

So the sun of insight (o) can rise (o)

And shine in (o) every direction (o)

Noble Sangha diligently, bring our minds into meditation.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

• AFTERNOON

(o) (o) (o)    (o) (o) (o) (o)

Stably seated (o) under (o) the Bodhi tree

(o) (o) (o)...

Body, speech, and mind are one (o) in stillness (o)

free from views of right and wrong (o) (o) (o)...

When we are focused in perfect mindfulness (o),

the path is illumined (o)

The shore of confusion is left behind (o) (o) (o)...

Noble Sangha, diligently bring our minds into meditation.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

• EVENING

(o) (o) (o)    (o) (o) (o) (o)

With posture upright and solid (o)

we are seated (o) at the foot of (o) the Bodhi tree

(o) (o) (o)...

Body, speech, and mind (o) are one (o) in stillness (o);

there is no more thought of right and wrong

(o) (o) (o)...

Our mind and body dwell in perfect mindfulness (o). We rediscover (o) our original nature (o), leaving the shore (o) of illusion behind (o) (o) (o)...

Noble Sangha, diligently bring our minds into meditation.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

2. FOUR IMMEASURABLES OF LOVING-KINDNESS. COMPASSION, SYMPATHETIC JOY AND EQUANIMITY

(14. The appamanna,Digha Nikaya) Translated by Bhikkhu Sujato

1. THESE FOUR IMMEASURABLE - love, compassion, sympathetic joy and equanimity - are also known as the boundless states (appamanna).

1. LOVING-KINDNESS (METTA)

Here, monks, a disciple dwells pervading one direction with his heart filled with loving- kindness, likewise the second, the third, and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with loving- kindness, abundant, grown great, measureless, free from enmity and free from distress.

2. COMPASSION (KARUNA)

Here, monks, a disciple dwells pervading one direction with his heart filled with compassion,

likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with compassion, abundant, grown great, measureless, free from enmity and free from distress.

3. SYMPATHETIC JOY (MUDITA)

Here, monks, a disciple dwells pervading one direction with his heart filled with sympathetic joy, likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with sympathetic joy, abundant, grown great, measureless, free from enmity and free from distress.

4. EQUANIMITY (UPEKKHA)

Here, monks, a disciple dwells pervading one direction with his heart filled with equanimity, likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with equanimity, abundant, grown great, measureless, free from enmity and free from distress.

CONTEMPLATIONS ON THE FOUR SUBLIME STATES

1. IMMEASURABLE LOVE

Love, without desire to possess, knowing well that in the ultimate sense there is no possession and no possessor: this is the highest love.

Love, without speaking and thinking of “I,” knowing well that this so-called “I” is a mere delusion.

Love, without selecting and excluding, knowing well that to do so means to create love’s own contrasts: dislike, aversion and hatred.

Love, embracing all beings: small and great, far and near, be it on earth, in the water or in the air.

Love, embracing impartially all sentient beings, and not only those who are useful, pleasing or amusing to us.

Love, embracing all beings, be they noble-minded or low-minded, good or evil. The noble and the good are embraced because Love is flowing to them spontaneously. The low-minded and evil- minded are included because they are those who are most in need of Love. In many of them the seed of goodness may have died merely because warmth was lacking for its growth, because it perished from cold in a loveless world.

Love, embracing all beings, knowing well that

we all are fellow wayfarers through this round of existence -- that we all are overcome by the same law of suffering.

Love, but not the sensuous fire that burns, scorches and tortures, that inflicts more wounds than it cures -- flaring up now, at the next moment being extinguished, leaving behind more coldness and loneliness than was felt before.

Rather, Love that lies like a soft but firm hand on the ailing beings, ever unchanged in its sympathy, without wavering, unconcerned with anyresponse it meets. Love that is comforting coolness to those who burn with the fire of suffering and passion; that is life-giving warmth to those abandoned in the cold desert of loneliness, to those who are shivering in the frost of a loveless world; to those whose hearts have become as if empty and dry by the repeated calls for help, by deepest despair.

Love, that is a sublime nobility of heart and intellect which knows, understands and is ready to help.

Love, that is strength and gives strength: this is the highest Love.

Love, which by the Enlightened One was named “the liberation of the heart,” “the most sublime beauty”: this is the highest Love.

And what is the highest manifestation of Love?

To show to the world the path leading to the end of suffering, the path pointed out, trodden, and realized to perfection by Him, the Exalted One, the Buddha.

2. IMMEASURABLE COMPASSION

The world suffers. But most men have their eyes and ears closed. They do not see the unbroken stream of tears flowing through life; they do not hear the cry of distress continually pervading the world. Their own little grief or joy bars their sight, deafens their ears. Bound by selfishness, their hearts turn stiff and narrow. Being stiff and narrow, how should they be able to strive for any higher goal, to realize that only release from selfish craving will effect their own freedom from suffering?

It is compassion that removes the heavy bar, opens the door to freedom, makes the narrow heart as wide as the world. Compassion takes away from the heart the inert weight, the paralyzing heaviness; it gives wings to those who cling to the lowlands of self.

Through compassion the fact of suffering remains vividly present to our mind, even at times when we personally are free from it. It gives us the rich experience of suffering, thus strengthening us to

meet it prepared, when it does befall us.

Compassion reconciles us to our own destiny by showing us the life of others, often much harder than ours.

Behold the endless caravan of beings, men and beasts, burdened with sorrow and pain! The burden of every one of them, we also have carried in bygone times during the unfathomable sequence of repeated births. Behold this, and open your heart to compassion!

And this misery may well be our own destiny again! He who is without compassion now, will one day cry for it. If sympathy with others is lacking, it will have to be acquired through one’s own long and painful experience. This is the great law of life. Knowing this, keep guard over yourself!

Beings, sunk in ignorance, lost in delusion, hasten from one state of suffering to another, not knowing the real cause, not knowing the escape from it. This insight into the general law of suffering is the real foundation of our compassion, not any isolated fact of suffering.

Hence our compassion will also include those who at the moment may be happy, but act with an evil and deluded mind. In their present deeds we shall foresee their future state of distress, and

compassion will arise.

The compassion of the wise man does not render him a victim of suffering. His thoughts, words and deeds are full of pity. But his heart does not waver; unchanged it remains, serene and calm. How else should he be able to help?

May such compassion arise in our hearts! Compassion that is sublime nobility of heart and intellect which knows, understands and is ready to help.

Compassion that is strength and gives strength: this is highest compassion.

And   what   is   the   highest   manifestation   of

compassion?

To show to the world the path leading to the end of suffering, the path pointed out, trodden and realized to perfection by Him, the Exalted One, the Buddha.

3. IMMEASURABLE SYMPATHETIC JOY Not only to compassion, but also to joy with others

open your heart!

Small, indeed, is the share of happiness and joy allotted to beings! Whenever a little happiness comes to them, then you may rejoice that at least one ray of joy has pierced through the darkness

of their lives, and dispelled the gray and gloomy mist that enwraps their hearts.

Your life will gain in joy by sharing the happiness of others as if it were yours. Did you never observe how in moments of happiness men’s features change and become bright with joy? Did you never notice how joy rouses men to noble aspirations and deeds, exceeding their normal capacity? Did not such experience fill your own heart with joyful bliss? It is in your power to increase such experience of symapthetic joy, by producing happiness in others, by bringing them joy and solace.

Let us teach real joy to men! Many have unlearned it. Life, though full of woe, holds also sources of happiness and joy, unknown to most. Let us teach people to seek and to find real joy within themselves and to rejoice with the joy of others! Let us teach them to unfold their joy to ever sublimer heights!

Noble and sublime joy is not foreign to the Teaching of the Enlightened One. Wrongly the Buddha’s Teaching is sometimes considered to be a doctrine diffusing melancholy. Far from it: the Dhamma leads step by step to an ever purer and loftier happiness.

Noble and sublime joy is a helper on the path to the extinction of suffering. Not he who is

depressed by grief, but one possessed of joy finds that serene calmness leading to a contemplative state of mind. And only a mind serene and collected is able to gain the liberating wisdom.

The more sublime and noble the joy of others is, the more justified will be our own symapthetic joy. A cause for our joy with others is their noble life securing them happiness here and in lives hereafter. A still nobler cause for our joy with others is their faith in the Dhamma, their understanding of the Dhamma, their following the Dhamma. Let us give them the help of the Dhamma! Let us strive to become more and more able ourselves to render such help!

Symapthetic joy means a sublime nobility of heart and intellect which knows, understands and is ready to help.

Symapthetic joy that is strength   and   gives

strength: this is the highest joy.

And what is the highest   manifestation   of

symapthetic joy?

To show to the world the path leading to the end of suffering, the path pointed out, trodden, and realized to perfection by Him, the Exalted One, the Buddha.

IMMEASURABLE EQUANIMITY

Equanimity is a perfect, unshakable balance of mind, rooted in insight.

Looking at the world around us, and looking into our own heart, we see clearly how difficult it is to attain and maintain balance of mind.

Looking into life we notice how it continually moves between contrasts: rise and fall, success and failure, loss and gain, honor and blame. We feel how our heart responds to all this with happiness and sorrow, delight and despair, disappointment and satisfaction, hope and fear. These waves of emotion carry us up and fling us down; and no sooner do we find rest, than we are in the power of a new wave again. How can we expect to get a footing on the crest of the waves? How can we erect the building of our lives in the midst of this ever restless ocean of existence, if not on the Island of Equanimity.

A world where that little share of happiness allotted to beings is mostly secured after many disappointments, failures and defeats;

a world where only the courage to start anew, again and again, promises success;

a world where scanty joy grows amidst sickness, separation and death;

a world where beings who were a short while ago

connected with us by symapthetic joy, are at the next moment in want of our compassion - such a world needs equanimity.

But the kind of equanimity required has to be based on vigilant presence of mind, not on indifferent dullness. It has to be the result of hard, deliberate training, not the casual outcome of a passing mood. But equanimity would not deserve its name if it had to be produced by exertion again and again. In such a case it would surely be weakened and finally defeated by the vicissitudes of life. True equanimity, however, should be able to meet all these severe tests and to regenerate its strength from sources within. It will possess this power of resistance and self-renewal only if it is rooted in insight.

Equanimity is the crown and culmination of the four sublime states. But this should not be understood to mean that equanimity is the negation of love, compassion and sympathetic joy, or that it leaves them behind as inferior. Far from that, equanimity includes and pervades them fully, just as they fully pervade perfect equanimity.

The Buddha concluded that, for one who clings, motion exists; but for one who clings not, there is no motion. Where no motion is, there is stillness. Where stillness is, there is no craving. Where

no craving is, there is neither coming nor going. Where no coming nor going is, there is neither arising nor passing away. Where neither arising nor passing away is, there is neither this world nor a world beyond, nor a state between. This, verily, is the end of suffering.

Namo Shakyamunaye Buddhaya.

(3 times) (ooo)

3.   DISCOURSE ON LOVE

(Mettā Sutta, Sutta Nipāta 1.8)

Translated by Thích Nhất Hạnh

“He or she who wants to attain peace should practice being upright, humble, and capable of using loving speech. He or she will know how to live simply and happily, with senses calmed, without being covetous and carried away by the emotions of the majority. Let him or her not do anything that will be disapproved of by the wise ones.

“And this is what he or she contemplates:

“May everyone be happy and safe, and may all hearts be filled with joy.

“May all beings live in security and in peace – beings who are frail or strong, tall or short, big or small, invisible or visible, near or faraway,

already born, or yet to be born. May all of them dwell in perfect tranquility.

“Let no one do harm to anyone. Let no one put the life of anyone in danger. Let no one, out of anger or ill will, wish anyone any harm.

“Just as a mother loves and protects her only child at the risk of her own life, cultivate boundless love to offer to all living beings in the entire cosmos.

“Let our boundless love pervade the whole universe, above, below, and across. Our love will know no obstacles. Our heart will be absolutely free from hatred and enmity. Whether standing or walking, sitting or lying, as long as we are awake, we should maintain this mindfulness of love in our own heart. This is the noblest way of living.

“Free from wrong views, greed, and sensual desires, living in beauty and realizing Perfect Understanding, those who practice boundless love will certainly transcend birth and death.”

By the firm determination of this truth, may you ever be well.

Namo Shakyamunaye Buddhaya.

(3 times) (ooo)

4.   THE FOUR ESTABLISHMENTS OF MINDFULNESS

(Satipatthana Sutta, Majjhima Nikaya 10)

I heard these words of the Buddha one time when he was living at Kammas- sadhamma, a market town of the Kuru people. The Buddha addressed the bhikkhus, “O bhikkhus.”

And the bhikkhus replied, “Venerable Lord.”

The Buddha said, “Bhikkhus, there is a most wonderful way to help living beings realize purification, overcome directly grief and sorrow, end pain and anxiety, travel the right path, and realize nirvana. This way is the Four Establishments of Mindfulness.

WHAT ARE THE FOUR ESTABLISHMENTS?

1. Bhikkhus, a practitioner remains established in the observation of the body in the body, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.
2. He remains established in the observation of the feelings in the feel- ings, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this
3. He remains established in the observation of

the mind in the mind,

diligent, with clear understanding, mindful, having abandoned every craving

and every distaste for this life.

4. He remains established in the observation of the objects of mind in the objects of mind, diligent, with clear understanding, mindful, having aban- doned every craving and every distaste for this life.”

1. THE OBSERVATION OF THE BODY IN THE BODY And how does a practitioner remain established in the observation of the body in the body?

She goes to the forest, to the foot of a tree, or to an empty room, sits down cross-legged in the lotus position, holds her body straight, and estab- lishes mindfulness in front of her. She breathes in, aware that she is breath- ing in. She breathes out, aware that she is breathing out. When she breathes in a long breath, she knows, ‘I am breathing in a long breath.’ When she breathes out a long breath, she knows, ‘I am breathing out a long breath.’ When she breathes in a short breath, she knows, ‘I am breathing in a short breath.’ When she breathes out a short breath, she knows, ‘I am breathing out a short breath.’

She uses the following practice: ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body. Breathing in, I calm my body. Breathing out, I calm my body.’

Just as a skilled potter knows when he makes a long turn on the wheel, ‘I am making a long turn,’ and knows when he makes a short turn, ‘I am making a short turn,’ so a practitioner, when she breathes in a long breath, knows, ‘I am breathing in a long breath,’ and when she breathes in a short breath, knows, ‘I am breathing in a short breath,’ when she breathes out a long breath, knows, ‘I am breathing out a long breath,’ and when she breathes out a short breath, knows, ‘I am breathing out a short breath.’

She uses the following practice: ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body. Breathing in, I calm my body. Breathing out, I calm my body.’

Moreover, when a practitioner walks, he is aware, ‘I am walking.’ When he is standing, he is aware, ‘I am standing.’ When he is sitting, he is aware, ‘I am sitting.’ When he is lying down, he is aware, ‘I am lying down.’ In whatever position his body happens to be, he is aware of the position of his body.

Moreover, when the practitioner is going forward or backward, he applies full awareness

to his going forward or backward. When he looks in front or looks behind, bends down or stands up, he also applies full awareness to what he is doing. He applies full awareness to wearing the sanghati robe

or carrying the alms bowl. When he eats or drinks, chews, or savors the food, he applies full awareness to all this. When passing excrement or urinating, he applies full awareness to this. When he walks, stands, lies down, sits, sleeps or wakes up, speaks or is silent, he shines his awareness on all this. “Further, the practitioner meditates on her very own body from the soles of the feet upwards and then from the hair on top of the head downwards, a body contained inside the skin and full of all the impurities which belong to the body: ‘Here is the hair of the head, the hairs on the body, the nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, urine.’

“Bhikkhus, imagine a sack which can be opened at both ends, contain- ing a variety of grains — brown rice, wild rice, mung beans, kidney beans, sesame, white rice. When someone with good eyesight opens the bags, he will review it like

this: ‘This is brown rice, this is wild rice, these are mung beans, these are kidney beans, these are sesame seeds, this is white rice.’ Just so the practitioner passes in review the whole of his body from the soles of the feet to the hair on the top of the head, a body enclosed in a layer of skin and full of all the impurities which belong to the body: ‘Here is the hair of the head, the hairs on the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, urine.’

Further, in whichever position her body happens to be, the practitio- ner passes in review the elements which constitute the body: ‘In this body is the earth element, the water element, the fire element, and the air element.’

As a skilled butcher or an apprentice butcher, having killed a cow, might sit at the crossroads to divide the cow into many parts, the practitioner passes in review the elements which comprise her very own body: ‘Here in this body are the earth element, the water element, the fire element, and the air element.’

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground and lying there for one,

two, or three days — bloated, blue in color, and festering, and he observes, ‘This body of mine is of the same nature. It will end up in the same way; there is no way it can avoid that state.’

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground, pecked at by crows, eaten by hawks, vultures, and jackals, and

infested with maggots and worms, and he observes, ‘This body of mine is of

the same nature, it will end up in the same way, there is no way it can avoid

that state.’

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; it is just a skeleton with a little flesh and blood sticking to it, and the bones are held together by the liga- ments.

“Further, the practitioner compares his own body with a corpse which he vi- sualizes thrown onto a charnel ground; it is just a skeleton, no longer adhered to by any flesh, but still smeared by a little blood, the bones still held together by the ligaments.

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; it is just a skeleton, no longer

adhered to by any flesh nor smeared by any blood, but the bones are still held together by the ligaments.

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; all that is left is a collection of bones scattered here and there; in one place a hand bone, in another a shin bone, a thigh bone, a pelvis, a spinal column, a skull.

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; all that is left is a collection of bleached bones, the color of shells.

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; it has been lying there for more than one year and all that is left is a collection of dried bones.

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; all that is left is the dust which comes from the rotted bones, and he observes, ‘This body of mine is of the same nature, it will end up in the same way. There is no way it can avoid that state.’

This is how the practitioner remains established in the observation of the body in the body,

observation of the body from within or from without, or both from within or from without. He remains established in the observation of the process of coming-to-be in the body or the process of dissolution in the body or both in the process of coming-to-be and the process of dissolution. Or he is mindful of the fact, ‘There is a body here,’ until understanding and full awareness come about. He remains established in the observation, free, not caught in any worldly consideration. That is how to practice observation of the body in the body, O bhikkhus.”

1. THE OBSERVATION OF THE FEELINGS IN THE FEELINGS

Bhikkhus, how does a practitioner remain established in the observation of the feelings in the feelings?

Whenever the practitioner has a pleasant feeling, she is aware, ‘I am experiencing a pleasant feeling.’ The practitioner practices like this for all the feelings, whether they are pleasant, painful, or neutral, observing when they belong to the body and when they belong to the mind.

This is how the practitioner remains established in the observation of the feelings in the feelings, observation of the feelings from within or from

without, or observation of the feelings both from within and from without. She remains established in the observation of the process of coming-to- be in the feelings or the process of dissolution in the feelings or both in the process of coming- to-be and the process of dissolution. Or she is mindful of the fact, There is feeling here,’ until understanding and full awareness come about. She remains established in the observation, free, not caught in any worldly consideration. That is how to practice observation of the feelings in the feel- ings, O bhikkhus.”

• THE OBSERVATION OF THE MIND IN THE MIND Bhikkhus, how       does     a        practitioner                 remain established in the observation of the mind in the

mind?

When his mind is desiring, the practitioner is aware, ‘My mind is desiring.’ When his mind is not desiring, he is aware, ‘My mind is not desir- ing.’ He is aware in the same way concerning a hating mind, a confused mind, a collected mind, a dispersed mind, an expansive mind, a narrow mind, the highest mind, and a concentrated and liberated mind.

This is how the practitioner remains established in the observation of the mind in the mind,

observation of the mind from within or from without, or observation of the mind both from within and from without. He remains es- tablished in the observation of the process of coming-to-be in the mind or the process of dissolution in the mind or both in the process of coming-to-be and the process of dissolution. Or he is mindful of the fact, ‘There is mind here,’ until understanding and full awareness come about. He remains established in the observation, free, not caught in any worldly consideration. This is how to practice observation of the mind in the mind, O bhikkhus.”

1. IN THE OBSERVATION OF THE OBJECTS OF MIND IN THE OBJECTS OF MIND

Bhikkhus, how does a practitioner remain established in the observation of the objects of mind in the objects of mind?

First of all, she observes the objects of mind in the objects of mind

with regard to the Five Hindrances. How does she observe this?

When sensual desire is present in her, she is aware, ‘Sensual desire is present in me.’ Or when sensual desire is not present in her, she is aware, ‘Sensual desire is not present in me.’

When sensual desire begins to arise, she is aware of it. When sensual desire that has already arisen is abandoned, she is aware of it. When sensual desire that has already been abandoned will not arise again in the future, she is aware of it.

She practices in the same way concerning anger, dullness and drows-

iness, agitation and remorse, and doubt.

Further, the practitioner observes the objects of mind in the objects of mind with regard to the Five Aggregates of Clinging. How does she ob- serve this?

She observes like this: ‘Such is form. Such is the arising of form. Such is the disappearance of form. Such is feeling. Such is the arising of feeling. Such is the disappearance of feeling. Such is perception. Such is the arising of perception. Such is the disappearance of perception. Such are mental formations. Such is the arising of mental formations. Such is the dis- appearance of mental formations. Such is consciousness. Such is the arising of consciousness. Such is the disappearance of consciousness.

Further, bhikkhus, the practitioner observes the objects of mind in the objects of mind with regard to the six sense organs and the six sense ob- jects. How does she observe this?

She is aware of the eyes and aware of the form, and she is aware of the internal formations which are produced in dependence on these two things. She is aware of the birth of a new internal formation and is aware of abandoning an already produced internal formation, and she is aware when an already abandoned internal formation will not arise again.

She is aware in the same way of the ears and sound, the nose and smell, the tongue and taste, the body and touch, the mind and objects of mind.

Further, bhikkhus, the practitioner remains established in the obser- vation of the objects of mind in the objects of mind with regard to the Seven Factors of Awakening.

How does he remain established in the practice of observation of the Seven Factors of Awakening?

When the factor of awakening, mindfulness, is present in him, he is aware, Mindfulness is present in me.’ When mindfulness is not present in him, he is aware, ‘Mindfulness is not present in me.’ He is aware when not-yet-born mindfulness is being born and when already-born mindfulness is perfectly

developed.

In the same way, he is aware of the factors of investigation, dili-

gence, joy, ease, concentration, and equanimity.

Further, bhikkhus, a practitioner remains established in the observa- tion of objects of mind in the objects of mind with regard to the Four Noble Truths.

How, bhikkhus, does the practitioner remain established in the ob- servation of the Four Noble Truths?

A practitioner is aware ‘This is suffering,’ as it arises. She is aware, ‘This is the cause of the suffering,’ as it arises. She is aware, ‘This is the end of suffering,’ as it arises. She is aware, ‘This is the path which leads to the end of suffering,’ as it arises.

This is how the practitioner remains established in the observation of the objects of mind in the objects of mind either from within or from without, or both from within and from without. She remains established in the obser- vation of the process of coming-to-be in any of the objects of mind or the process of dissolution in the objects of mind or both in the process of coming- to-be and the process of dissolution. Or she is mindful of the fact, ‘There is an object of mind here,’ until understanding and full awareness come about.

She remains established in the observation, free, not caught in any worldly consideration. That is how to practice observation of the objects of mind in the objects of mind, O bhikkhus.”

Bhikkhus, he who practices the Four Establishments of Mindfulness for seven years can expect one of two fruits — the highest understanding in this very life or, if there remains some residue of affliction, he can attain the fruit of no-return.

Letalonesevenyears,bhikkhus,whoeverpractices the Four Estab- lishments of Mindfulness for six, five, four, three, two years or one year, for seven, six, five, four, three, or two months, one month or half a month, can also expect one of two fruits — either the highest understanding in this very life or, if there remains some residue of affliction, he can attain the fruit of no-return.

That is why we said that this path, the path of the four grounds for the estab- lishment of mindfulness, is the most wonderful path, which helps beings real- ize purification, transcend grief and sorrow, destroy pain and anxiety, travel the right path, and realize nirvana.”

The bhikkhus were delighted to hear the teaching of the Buddha. They took it to heart and began

to put it into practice.

Namo Shakyamunaye Buddhaya.

(3 times) (ooo)

5. MEDITATION ON THE NAME OF AMITABHA BUDDHA

The Pure Land sect has three main sutras are:

1. Infinite Life Sutra
2. Amitayurbhavana-sutra
3. Amitabha

Among three, the Amitabha Sutra is the main one. The Amitabha Sutra taught that as long as we hear the Amitabha Sutra or read the name of Amitabha Buddha, or recite the Amitabha Sutra with: (1) the sincere mind (belief), (2) the rebirth-aspiration and (3) The merit-dedication, we can receive the Buddhas’ blessings and protection, be reborn in the Western World of Ultimate Bliss, give rise to the supreme Bodhi Mind, and never turn away from the Path.

Amitabha means the immeasurable light and immeasurable life. So, we practice the pure land sect is to return our immeasurable light and immeasurable life. This is the main aim for us.

FOUR METHODS OF RECITING THE BUDDHA’S NAME

There are four methods of reciting the Buddha’s name as follows:

1. Reciting the Buddha’s name: Listening to the Buddha’s name, single-mindedly focus each letter of “Namo Amitabha Buddha”.
2. Contemplation the Western World of Ultimate Bliss: Visualization of Buddhas, Boddhisattvas at the pure land. The light of this Buddha is infinite, and shines on all lands throughout the universe without The life span of this Buddha and his people is an infinite number of immeasurable eons. Amitabha Buddha attained enlightenment and we sit on the lotus flower reading sincerely his name “Namo Amitabha Buddha.”

Amitabha Buddha’s body is the bright gold Good generals are perfectfull

Light covers the five great mountains

Eyes as clear as four oceans

The Buddha’s aura is innumerable Bodhisattvas embody every where Forty-eight vows to save beings

Nine levels of lotus flower leads to the salvation...

1. Contemplating the Buddha’s signs: in front

of the Buddha statue, we reflect the wonderful generals of Amitabha Buddha and reciting “Namo Amitabha Buddha”. Each sentence of the Buddha’s name comes from the mouth and we listen to it clearly, and the mind is aware it. Practice for long, even without the Amitabha Buddha in front, we still see the golden body of the Buddha with the bright aura...

1. Realistic recollection of Buddha: is the Samadhi of Buddha-contemplation. It means we read the name of the Buddha from our From notice to without notice, from mind to no-mind, naturally we recite the Buddha name all the time without intention or without sign. This it is the highest method in the Pure Land Sect.

Amitabha means the immeasurable light and immeasurable life. We read the Amitabha name to return our immeasurable light and immeasurable life. It is our Buddha-nature, our true dharma-body while our false flesh body belongs to the soil, water, wind and fire.

To attain the Samadhi of Buddha-contemplation means to reach the immeasurable light and immeasurable life. There is another way by using koan (object to meditate) to realize sudden our essence. For example, we can use the phrase “Who is the Buddha?” - We ask ourselves, who are the

persons reciting the Buddha’s name? We are inherent the Buddha, neither subject (we recite) nor object (the Buddha). With this koan, it helps us to find that Amitabha Buddha is our true nature of the immeasurable light and immeasurable life.

FOUR OR SIX SYLLABLES OF NAME

The Pure Land Sect points out a very simple method for general people to practice: that is, reciting the Buddha’s name, which is also the fundamental practice of Pure Land Buddhism and almost Buddhists in Asian countries following this method.

Six syllables in Vietnamese: Nam Mô A Di Đà Phật

Four syllables in Chinese: Amitofuo

Five syllables in English: Amitabha Buddha.

More or few syllables does not matter; it is important we concentrate on reading the name.

There are two ways of reciting the Buddha’s name: reciting mentally and out loud.

Buddhists are used to reciting the Buddha’s name using prayer beads, while others are accustomed to using digital prayer counters. Reciting the Buddha’s name must be a sustained effort. We can adopt it as our daily regular practice and schedule a fixed time everyday to recite the Buddha’s name, or set a goal for ourselves.

We keep continually chanting the Buddha’s name anytime, anywhere, and any posture as walking, driving or doing domestic chores. With prayer beads in hand, it help us more immersing ourselves in the Buddha’s name.

FORTY-EIGHT VOWS OF AMITABHA BUDDHA

Forty-Eight Vows of Amitabha Buddha as recorded in the Larger Sutra of Immeasurable Life and Amitabha Buddha Sutra. It is the basic intention of all the Buddhas for the sake of beings.The 18^th is considered the most important among 48 vows. The 8th and 19th ones are also the particular ideas¹.

THE 18TH VOW: If I should attain Buddhahood, yet sentient beings of the ten directions who aspire to be reborn in my land with wholehearted faith and joy, even having just ten times [of my name], would not be reborn there, may I not attain perfect enlightenment. The only exceptions are those who have committed the five great violations and those who have slandered the right Dharma.

It means if we invoke the Buddha, recite his name and take refuge in the Buddha, we at once attains the karma of assurance as the gatha describes:

By the power of the Fundamental Vow,

1 Sourse of the 8th, 18th, and 19th vows: https://www.buddhistdoor. net/features/how-to-see-amitabha-buddha-and-attain-rebirth-in-pure- land-through-name-recitation/

Those who hear the name of Amitabha and want rebirth

Will all arrive in his Land of Bliss,

Achieving non-retrogression as a matter of course.

The Buddha says: “When he is about to die, he may meet a good teacher, who consoles him in various ways, teaching him the wonderful Dharma and urging him to think of the Buddha in mind; but he is too tormented by pain to do so. The good teacher then advises him, ‘If you cannot concentrate on the Buddha, then you should recite instead, Namo Amitabha.’”

Amitabha’s 18th Vow is “Vow of Rebirth through Amitabha-Recitation.” It requires to acquire rebirth even at least 10 times read the Buddha name continously in concentration. In Mahayana Buddhism, the number is a symbol. Read “ten times of the Buddha name” means the perfect and fullness. When we read the Buddha, we avoid the evils and promote the perfect merits and virtues, which are more than sufficient for us to attain rebirth in Amitabha’s Pure Land. Reciting Amitabha’s name for whole life, or just few minutes as 10 times, even once, down to one thought at the end of our life, our sincere heart will get the result as rebirth-aspiration.

THE 19TH VOW: If I should attain Buddhahood,

sentient beings of the ten directions would generate the bodhi mind, cultivate various virtues, and wholeheartedly vow to be reborn in my land. If at the end of their lives, I would not appear before them, surrounded by a great assembly, may I not attain perfect enlightenment.

Amitabha Buddha makes the 19th Vow, particularly for those “who awaken aspiration for Enlightenment, do various meritorious deeds and desire to be born in his land.”

Various merits and virtues mean we keep the precept-concentration-wisdom, devouted Buddhist, respect to the Buddha-Dharma-Sangha, the six/ten perfection (paramitas), the five/ten/boddhisattvas/ sāmaṇera/bhikkhu/bhikkhuni precepts, the Ten Wholesome Deeds, the Four Noble Truths, and the Twelve Links of Dependent Origination, and so on.

Amitabha Buddha merely promises to appear and receive such practitioners near the end of life if we wish to be reborn in the Buddha land, provided that we should dedicate our merit and virtues with sincere mind, merit-dedication and rebirth- aspiration. Thus, the 19th vow is attaining rebirth through merit-dedication and rebirth-aspiration (as the way of Shakyamuni Buddha taught).

THE 8TH VOW: If I should attain Buddhahood, yet humans and heavenly beings in my land would not attain the wisdom of mind reading and

know the minds and thoughts of sentient beings of at least hundreds of thousands of millions of nayutas of Buddhas’ lands, may I not attain perfect enlightenment.

Shakyamuni Buddha explains to Queen Vaidehi in the 8^th Vow that the Buddha’s Dharma realm body enters the invoking mind of each sentient being, because Tathagatas have their Dharma realm bodies (in cosmic   worlds),   they   enter the invoking mind of each sentient being. For this reason, when we invoke or contemplate a Buddha, the mind itself takes the form of his 32 physical characteristics and 80 secondary marks. Our mind produces the Buddha’s image and is itself the Buddha.

For the Dharma realm, there are three meanings:

1. The mind being omnipresent means the Dharma
2. The body being omnipresent means the Dharma
3. The Buddha being unobstructed means the Dharma

All Buddhas are unobstructed by any physical object or negative karma from reaching all sentient beings in the ten directions. Not only Shakyamuni Buddha but all other Buddhas, such as Amitabha, have the Dharma body with the same characteristics and thus

the same capacity to enter the mind of any being that invokes him or recites his name.

As such, when we invoke or contemplate Amitabha Buddha, our mind itself takes on his splendid features, and thus our mind produces Amitabha Buddha’s image and is itself Amitabha Buddha. This perfectly explains how Amitabha Buddha can connect with any of us although he lives a hundred thousand koti (crores) of Buddha lands away to the west of our world. The Amitabha’s omnipresent light embraces the invoking mind of each sentient being.

Shakyamuni Buddha says, “The Buddha Amitabha possesses 84,000 physical characteristics, each having 84,000 secondary marks of excellence. Each secondary mark emits 84,000 rays of light, each light shining universally upon the lands of the 10 quarters, embracing, and not forsaking, those who invoke (or recite the name of) the Buddha.

That is to say, when ordinary beings in the ten directions specifically invoke or recollect, prostrate, and recite the name of Amitabha Buddha, he immediately knows, sees, and hears them. The results are the same as for those who achieve the Samadhi of Buddha-contemplation. The Contemplation Sutra says, “Because they see the Buddhas, this is called the Samadhi of Buddha-invocation.”

Amitabha always appears in the form of a body before those who invoke or recite his name if they wish to see him, particularly those beings approaching the end of their lives.

More importantly, Amitabha Buddha always plays a proactive role in embracing and protecting those who invoke or recite his name with his auspicious and splendid light, without forsaking them. As the light is unobstructed, the force of negative karma is unable to bind or weigh down those who invoke or recite his name, even during the critical moment that marks the end of their lives.

RECITE AMITABHA’S NAME EVERY DAY

Shakyamuni Buddha further explains the significance of invoking or reciting Amitabha’s name that the Buddha’s mind is one of great compassion. It embraces sentient beings with unconditional kindness. Upon seeing Amitabha Buddha, we must dedicate ourselves and aspire to be reborn in the Land of Bliss, whereupon he can immediately attain that rebirth.

All Pure Land aspirants should be familiar with the characteristics ofAmitabha Buddha’s compassionate body.

If we recite Amitabha’s name every day, when we are alive, our place is as the pure land because our

mind is pure, the surround is also pure. When we die, we will go to the blissful realm of Amitabha as fast as the blink of an eye, without any obstacle.

We prostrate to the Tathagata, the Infinite Light

Buddha.

we prostrate to the Suchness Savior, the Limitless Life.

If possible, recite this 108 times daily, then dedicate: May we be born in the Western blissful realm.

As stated in the Infinite Life Sutra, Amitabha’s light is foremost among all the Buddhas. That is why the Contemplation Sutra says: “Amitabha’s dharma body is in the form of light shining over all the worlds [and beings] in the Ten Directions, embracing all those who recite his Name and never forsaking them.”

THREE CONDITIONS IN THE PURE LAND

There are three reqirements for us to be born in the blissfull realm of Amitabha Buddha are 1) The belief (sincere mind), (2) The rebirth-aspiration and

(3) The merit-dedication for the Pure Land.

1. The faith (sincere mind) is the basis of a We believe that the Amitabha is true and his Pure Land is real. Amitabha Buddha has a great vow, if we recite his name and pray

to his kingdom; when that we die, the Buddha will surely take us to be reborn in the Ultimate Bliss. The nature of this faith is purification of the mind.

Belief is acceptance of Amitabha’s deliverance through his Name, in accordance with his Fundamental, or 18th, Vow. It is because Amitabha himself is real, virtuous, and endowed with a myriad of practices and virtues that he has the capacity to enable us to leave the Saha World and be reborn in the Pure Land, where we can achieve Buddhahood.

2. The rebirth-aspiration: We vow with one heart to not change our will to be reborn the Western Pure Land, it will be sustainable. The vow must be
3. The merit-dedication for the Pure Land: We must sincerely and earnestly recite the phrase Namo Amitabha Buddha every In addition to the chanting session, whenever walking, standing or lying down, he recites silently, especially when lying down, not sleeping, silently reciting until he falls asleep. Waking up and reciting the same way, for a long time, I see the wonderful of Amitabha Buddha and we wil reach the highest state of Samadhi of Buddha- invocation.

https://www.buddhistdoor.net/features/how-to-see- amitabha-buddha-and-attain-rebirth-in-pure-land-

through-name-recitation/

THE END OF MEDITATION PERIOD

After we spent time for either

The leader hits lightly the bell three times to inform finishing the meditative time. We, the meditators, need to take a deep breath in through our nose and then use our mouth to breathe out three consecutive breaths from light to strong to let blood circulate throughout the body and following that the afflictions, illnesses, and worries, fatigue, and stress are dissolved.

After that, we straight our legs and feet for massage, and then we stand up to pay homage to the Buddha three times and recite as below:

6.                           VERSE FOR CLOSING MEDITATION

After meditation, practicing the way of aware- ness gives rise to benefits without limit.

We vow to share the fruits with all beings.

We vow to offer tribute to parents, teachers, friends,

and numerous beings who give guidance and support along the path. (o)

May we end all afflictions

so that understanding can arise,

the obstacles of unwholesome acts be dissolved, and the fruit of awakening be fully realized. (o)

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

BẢO ANH LẠC BOOKSHELF

Dr. Bhikṣuṇī TN Giới Hương composed

1. THE VIETNAMESE BOOKS

1. Bồ-tát và Tánh Không Trong Kinh Tạng Pali và Đại Thừa (Boddhisattva and Sunyata in the Early and Developed Buddhist Traditions).
2. Ban Mai Xứ Ấn (The Dawn in India), (3 tập).
3. Vườn Nai – Chiếc Nôi (Phật Giáo Deer Park–The Cradle

of Buddhism).

4. Quy Y Tam Bảo và Năm Giới (Take Refuge in Three Gems and Keep the Five Precepts).
5. Vòng Luân Hồi (The Cycle of Life).
6. Hoa Tuyết Milwaukee (Snowflake in Milwaukee).
7. Luân Hồi trong Lăng Kính Lăng Nghiêm (The Rebirth in

Śūrangama Sūtra).

8. Nghi Thức Hộ Niệm, Cầu Siêu (The Ritual for the Deceased).
9. Quan Âm    Quảng    Trần    (The     Commentary    of

Avalokiteśvara Bodhisattva).

10. Nữ Tu và Tù Nhân Hoa Kỳ (A Nun and American Inmates).
11. Nếp Sống Tỉnh Thức của Đức Đạt Lai Lạt Ma Thứ XIV

(The Awakened Mind of the 14^th Dalai Lama).

12. A-Hàm: Mưa pháp chuyển hóa phiền não (Agama – A Dharma Rain transforms the Defilement), 2 tập.
13. Góp Từng Hạt Nắng Perris (Collection of Sunlight in Perris).

14. Pháp Ngữ của Kinh Kim Cang (The Key Words of

Vajracchedikā-Prajñāpāramitā-Sūtra).

15. Tập Thơ Nhạc Nắng Lăng Nghiêm (Songs and Poems of

Śūraṅgama Sunlight).

16. Nét Bút Bên Song Cửa (Reflections at the Temple

Window).

17. Máy Nghe MP3 Hương Sen (Hương Sen Digital Mp3 Radio Speaker): Các Bài Giảng, Sách, Bài viết và Thơ Nhạc của Thích Nữ Giới Hương (383/201 bài).
18. DVD Giới Thiệu về Chùa Hương Sen, USA (Introduction on Huong Sen Temple).
19. Ni Giới Việt Nam Hoằng Pháp tại Hoa Kỳ (Sharing the Dharma - Vietnamese Buddhist Nuns in the United States).
20. Tuyển Tập 40 Năm Tu Học & Hoằng Pháp của Ni sư Giới Hương (Forty Years in the Dharma: A Life of Study and Service—Venerable Bhikkhuni Giới Hương), Thích Nữ Viên Quang, TN Viên Nhuận, TN Viên Tiến, and TN Viên Khuông.
21. Tập Thơ Nhạc Lối Về Sen Nở (Songs and Poems of Lotus Blooming on the Way).
22. Nghi Thức Công Phu Khuya – Thần Chú Thủ Lăng Nghiêm (Śūraṅgama Mantra).
23. Nghi Thức Cầu An – Kinh Phổ Môn (The Universal Door

Sūtra).

24. Nghi Thức Cầu An – Kinh Dược Sư (The Medicine

Buddha Sūtra).

25. Nghi Thức Sám Hối Hồng Danh (The Sūtra of Confession

at many Buddha Titles).

26. Nghi Thức Công Phu Chiều – Mông Sơn Thí Thực (The

Ritual Donating Food to Hungry Ghosts).

27. Khóa Tịnh Độ – Kinh A Di Đà (The Amitabha Buddha

Sūtra).

28. Nghi Thức Cúng Linh và Cầu Siêu (The Rite for Deceased and Funeral Home).
29. Nghi Lễ Hàng Ngày - 50 Kinh Tụng và các Lễ Vía trong Năm (The Daily Chanting Rituals and Annual Ceremonies).
30. Hương Đạo Trong Đời 2022 (Tuyển tập 60 Bài Thi trong Cuộc Thi Viết Văn Ứng Dụng Phật Pháp 2022 - A Collection of Writings on the Practicing of Buddhism in Daily Life in the Writing Contest 2022).
31. Hương Pháp 2022 (Tuyển Tập Các Bài Thi Trúng Giải Cuộc Thi Viết Văn Ứng Dụng Phật Pháp 2022 - A Collection of the Winning Writings on the Practicing of Buddhism in Daily Life in the Writing Contest 2022).
32. Giới Hương - Thơm Ngược Gió Ngàn, Nguyên Hà.
33. Pháp Ngữ Kinh Hoa Nghiêm (2 tập). Thích Nữ Giới Hương.
34. Tinh Hoa Kinh Hoa Nghiêm. Thích Nữ Giới Hương. NXB Hương
35. Phật Giáo và Đại Dịch Coronavirus Covid-19. Thích Nữ Giới Hương.
36. Phật Giáo – Tầm Nhìn Lịch Sử Và Thực Hành. Hiệu đính: Thích Hạnh Chánh và Thích Nữ Giới Hương.

1. THE ENGLISH BOOKS

1. Boddhisattva and Sunyata in the Early and Developed Buddhist

2. Rebirth Views in the Śūraṅgama Sūtra.
3. Commentary of Avalokiteśvara
4. The Key Words in Vajracchedikā Sūtra.
5. Sārnātha-The Cradle of Buddhism in the Archeological
6. Take Refuge in the Three Gems and Keep the Five
7. Cycle of Life.
8. Forty Years in the Dharma: A Life of Study and Service— Venerable Bhikkhuni Giới Hương.
9. Sharing the Dharma -Vietnamese Buddhist Nuns in the United States.
10. A Vietnamese Buddhist Nun and American
11. Daily Monastic
12. Weekly Buddhist Discourse
13. Practice Meditation and Pure Land.
14. The Ceremony for
15. The Lunch Offering
16. The Ritual Offering Food to Hungry Ghosts.
17. The Pureland Course of Amitabha
18. The Medicine Buddha Sutra.
19. The New Year
20. The Great Parinirvana
21. The Buddha’s Birthday
22. The Ullambana Festival (Parents’ Day).
23. The Marriage
24. The Blessing Ceremony for The Deceased.

25. The Ceremony Praising Ancestral
26. The Enlightened Buddha
27. The Uposatha Ceremony (Reciting Precepts).
28. Buddhism: A Historical and Practical Vision. Edited by Dr. Thich Hanh Chanh and Ven. Dr. Bhikṣuṇī TN Gioi Huong.
29. Contribution of Buddhism For World Peace & Social Harmony. Edited by Ven. Dr. Buddha Priya Mahathero and Dr. Bhikṣuṇī TN Gioi Huong.
30. Global Spread of Buddhism with Special Reference to Sri Lanka. Buddhist Studies Seminar in Kandy Edited by Dr. Ven. Kahawatte Siri Sumedha Thero and Dr. Bhikṣuṇī TN Gioi Huong.
31. Buddhism In Sri Lanka During The Period of 19^th to 21st Centuries. Buddhist Studies Seminar in Colombo. Edited by Prof. Ven. Medagama Nandawansa and Dr. Bhikṣuṇī TN Gioi

1. THE BILINGUAL BOOKS (VIETNAMESE-ENGLISH)

1. Bản Tin Hương Sen: Xuân, Phật Đản, Vu Lan (Hương Sen Newsletter: Spring, Buddha Birthday and Vu Lan, annual/ Mỗi Năm).
2. Danh Ngôn Nuôi Dưỡng Nhân Cách - Good Sentences Nurture a Good
3. Văn Hóa Đặc Sắc của Nước Nhật Bản-Exploring the Unique Culture of Japan.
4. Sống An Lạc dù Đời không Đẹp như Mơ - Live Peacefully though Life is not Beautiful as a Dream.

5. Hãy Nói    Lời    Yêu    Thương-Words   of    Love    and
6. Văn Hóa Cổ Kim qua Hành Hương Chiêm Bái -The Ancient- Present Culture in
7. Nghệ Thuật Biết Sống - Art of

1. THE TRANSLATED BOOKS

1. Xá Lợi Của Đức Phật (Relics of the Buddha), Tham

Weng Yew.

2. Sen Nở Nơi Chốn Tử Tù (Lotus in Prison), many
3. Chùa Việt Nam Hải Ngoại (Overseas Vietnamese Buddhist Temples).
4. Việt Nam Danh Lam Cổ Tự (The Famous Ancient Buddhist Temples in Vietnam).
5. Hương Sen, Thơ và Nhạc – (Lotus Fragrance, Poem and

Music).

6. Phật Giáo-Một Bậc Đạo Sư, Nhiều Truyền Thống (Buddhism: One Teacher – Many Traditions), Đức Đạt Lai Lạt Ma 14^th & Ni Sư Thubten
7. Cách Chuẩn Bị Chết và Giúp Người Sắp Chết-Quan Điểm Phật Giáo (Preparing for Death and Helping the Dying – A Buddhist Perspective).

BUDDHIST MUSIC ALBUMS

from POEMS of THÍCH NỮ GIỚI HƯƠNG

1. Đào Xuân Lộng Ý Kinh (The Buddha’s Teachings

Reflected in Cherry Flowers).

2. Niềm Tin Tam Bảo (Trust in the Three Gems).
3. Trăng Tròn Nghìn Năm Đón Chờ Ai (Who Is the Full

Moon Waiting for for Over a Thousand Years?).

4. Ánh Trăng Phật Pháp (Moonlight of Dharma-Buddha).
5. Bình Minh Tỉnh Thức (Awakened Mind at the Dawn) (Piano Variations for Meditation).
6. Tiếng Hát Già Lam (Song from Temple).
7. Cảnh Đẹp Chùa Xưa (The Magnificent, Ancient Buddhist

Temple).

8. Karaoke Hoa Ưu Đàm Đã Nở (An Udumbara Flower Is Blooming).
9. Hương Sen Ca (Hương Sen’s Songs).
10. Về Chùa Vui Tu (Happily Go to Temple for Spiritual Practices).
11. Gọi Nắng Xuân Về (Call the Spring Sunlight).
12. Đệ Tử Phật (The Buddha’s Disciples).

Please consult the Bảo Anh Lạc Bookshelf at this website:

http://huongsentemple.com/index.php/en/about-us/b-o-anh- l-c-bookshelf

PRACTICE MEDITATION AND PURE LAND

Author: Bao Anh Lac Bookshelf 56 - Huong Sen Buddhist Temple

HONG DUC PUBLISHING

Tel.: 024.39260024 - Fax : 024.39260031

Email: This email address is being protected from spambots. You need JavaScript enabled to view it.

Responsible for publishing Manager: Bui Viet Bac

Responsible for the content Editor in Chief: Ly Ba Toan

Editor: Phan Thi Ngoc Minh Presenter: Vu Dinh Trong Editing the copy: Vu Dinh Trong

Printing quantity: 1,000 copies, Size: 14.5 x 20.5 cm Printed at: Tram Anh Printing,

159/57 Bach Dang, Ward 2, Tan Binh District, HCM City. Registration number: 3325-2023/CXBIPH/15-91/HĐ ISBN: 978-604-033-129-5

Publishing decision: 328/QD-NXBHD dated September 29, 2023 Finished printing and deposit in the third quarter of 2023

Please see the whole book: 56-328-Practice_Meditation_and_Pure_Land-COVER.jpg

HUONG SEN BUDDHIST TEMPLE

19865 Seaton Avenue

Perris, CA 92570, USA

Tel: 951-657-7272, Cell: 951-616-8620

Email: This email address is being protected from spambots. You need JavaScript enabled to view it. This email address is being protected from spambots. You need JavaScript enabled to view it. https://www.facebook.com/Huong.Sen.Riverside Web: www.huongsentemple.com

First edition © 2023 Huong Sen Buddhist Temple

CONTENT

The First Words                                                7

Chapter 1.

INTRODUCTION ON MEDITATION        11

1. The Art of Meditation 11
2. Types of Meditation 12
   • Mindfulness meditation 12
   • A loving-kindness meditation 13
   • Contemplative meditation 14
   • Meditation and reading the Buddha Name15
3. Prepare for Meditation 16
   • The suitable time to meditate 16
   • Invite the bell 17
4. Posture 18
   • Sitting meditation 18
   • Walking meditation 19
   • Meditation At Any Posture 20
5. Amazing senefits of daily meditation 20

Chapter 2. PRACTICE                                  22

1. Verses for sitting meditation 22
2. Four Immeasurables of Loving,

Compassion, Joy and Equanimity               24

3. Discourse on Love - Metta Sutta 35
4. The Four Establishments of Mindfulness 37
5. Meditation on the Buddha Name 51
6. Closing verses 64

Bảo Anh Lạc Bookshelf                                   65

THE FIRST WORDS

Modern life makes us feel tired, not peaceful, always troubled and unstable. Therefore, we come to meditate to find peace and focus mindfully for ourselves and surround.

Meditation is the method to cencentration of the mind.

Reading the Buddha’s name of Pure Land Sect is also a popular way leading to the pointness.

If we sincerely and earnestly recite the phrase Namo Amitabha Buddha every moment, every day and keep this practice for a long time, we will see the wonderful of Amitabha Buddha at present. We will reach the sublime state of Samadhi of Buddha invocation.

The practice of Huong Sen Buddhist Temple belongs to both sects of Meditation and Pure Land. In Meditation, it has the Pure Land and in the Pure Land, it has Meditation. Nuns and Buddhist often practice the Contemplation of Immeasurable Loving, Compassion, Joy and Equanimity, the Four Establishments of Mindfulness and Reading the Buddha’s Name.

This small book is composed to share our understand and daily practice to Buddhists. We would like to gratefully acknowledge with special thanks the Buddhas, Boddhisattvas, Sanghas, the English translators, Master Thích Nhất Hạnh, our Late Respectful Teacher - Venerable Elder Bhikkhunī Hải Triều Âm and others. You all provided us the awakening words to remind and guide us in the right way of practice. We will keep chanting, learning and practicing it until we and all beings get the enlightenment as well as realize our Buddha nature.

If there is any merit in compiling this book, may it be shared with all sentient beings. May they diligently practice and soon gain the way of love and understanding. May all of us develop the sincere mind, the rebirth-aspiration and the merit-dedication in the Blissful Land here and now.

Every moment, we invoke and recite the name of Amitabha Buddha

He embraces and protects His light is unobstructed

Ou life became tolerant, penetrate.

Our mind is the immeasurable light Buddha did not leave the world.

We recite Amitabha Buddha Inviting Buddha into the heart Compasionate seeds spreads all over The West is here and now.

We prostrate to the Tathagata, the Infinite Light.

We prostrate to the Suchness Savior, the Boundless Life.

Namo Amitabha Buddha (3 times) (ooo)

Hương Sen Temple, Riverside, California

April 01, 2023

Bhikkhunī TN Giới Hương

Chapter 1

INTRODUCTION ON MEDITATION

1. THE ART OF MEDITATION Meditation is not about faith but about the art to change consciousness, regain awareness and achieve a state of Today, with the need to relieve stress between the busy schedules and more

demanding hectic lives, meditation is growing in popularity.

Mindfully observe and recognize ourself on every minute, every second, from thoughts, words to deeds, so we can know and control our mind and drive it rightly. Focus on the present, enjoy the present moment of here and now. Be aware of moments when we are. When we know ourselve, with effort, it will help us transform from the delusion or negative to the concentration and positive.

Always understand that, as long as we live well and fully in the present moment, we will never have regrets about the past or fear for the future. We always focus on working intentionally and creating good value for ourselves and those around us.

Living meditation is an art and also a skill, requiring us to have enough the mindfulness and effort to constantly transform ourself. When we have reached

the state of meditative living, we will always have the peace, happiness, joyness and freedom in daily living, no matter what our surroundings are. It is a way to build the intrinsic beauty for us and others.

2.   TYPES OF MEDITATION

• MINDFULNESS MEDITATION

Mindfulness meditation or Vipassana is rooted in the Buddhist teachings in Pali Nikaya and the most popular meditation technique in the West. It is a way of observing oneself just scan without judgment.

For example, we pay attention to the process of breath as it goes in and out; the breath is short or long. We also observe any thoughts come or pass through our mind. Without distinguishment those thoughts, or participate in them, but just simply observe and record any feeling, breath, thought or action appears.

Mindfulness meditation is a combination of focus and awareness. We may find it support to focus on an object or breath while observing any bodily sensations or thoughts. It is said to be helpful in achieving the pointness and enlightenment.

• A LOVING-KINDNESS MEDITATION

Compassion is to provide the love all beings equally

and unconditionally.

Kindness  is   to   help  sentient  beings  reducing

suffering.

The loving-kindness meditaion is used to reinforce and nurture the feelings of compassion, kindness, rejoicing and equanimity towards ourselves, those around, and the larger world.

It is a way to cultivate our propensity for kindness and tolerance effectively by repeating a series of compasion sentences and extend these warm wishes toward the beloved ones, the neutral people (neither like nor dislike), the strangers (we donot know) and even the enemy. We can expand our field of loving- kindness even further to include our neighbors and neighborhood, community, state, country, the global world, and animal, ghosts, and all other species too such as:

May you be happy. May you be peaceful.

May you be free from suffering.

May all beings live in peace, safety, happiness and awaken.

May all greed, anger and ignorance are soon disappeared.

May all beings overcome the suffering ocean of

the bad karma and be peaceful at the Pure land and

practice with Buddhas and Bodhisattvas.

May all sentient beings nurture the compasionate and wisdom and soon complete the Way of Love and Understanding.

We should image the figures of the beloved ones, the neutral people, the strangers, the enemy, community, state, country, the global world, animal, ghosts, and all other species in our brain and send all our wishes them slowly. We repeat these wonderful gentle scripts while breathing warmth and compassion from our heart space.

We keep opening and expanding the field of loving- kindness out from our own heart and repeating gently the phrases for a few more minutes; we will transform to the loving effectively. Since this type of meditation aims to promote compassion and kindness, it may be ideal for those who are experiencing too much at greed, anger, ignorance and hate. Where the presence of sentient beings are, where our love is bestowed. Suddenly, unintentionally, we find our compassion covering infinitely in the universe.

• CONTEMPLATIVE MEDITATION

Contemplation or visualization is a meditation technique that focuses on enhancing feelings of pointness, realizing the truth, peace, and tranquility

by visualizing bright, positive scenes or images. For example, contemplating the Four Foundations of Mindfulness (body, felling, mind and dharma), the gold body of Amitabha Buddha, the Pure Land Realm, and others.

Many people use this visualization method to improve their mood, reduce stressful levels, and promote the inner peace.

• READING THE BUDHA NAME AND MEDITATION

As sitting or walking meditation, we can use the prayer beads (108 pieces) to read Buddha Name. It is called the Meditation-Pure Land method and it help to focus our mind, thus developing in wisdom.

Chanting, meditating, or reading Buddha-name used to help us cultivate concentration. There is without one being superior or inferior to the other. People are different levels in their karmic capacity and spiritual inclination, so the Buddha use many methods for diversity and we can choose the one which is matched with us.

Read continuously, loudly or silent in mind the letters “Namo Amitabha Buddha”. We listen to concentratedly each letter so that it help our mind focus or we can count “Namo Amitabha Buddha” is one, “Namo Amitabha Buddha” is two... upto 10.

After counting to 10, we start the cycle over again. This method also help us to achieve concentration, reduce drowsiness and discursive thoughts.

3.   PREPARE FOR MEDITATION

We should find a meditative hall or any quiet comfortable place with the fresh air. We bring a cushion to seat, a chair, a mat, a blanket, or direct to the floor, set a time, a bell and so on.

We choose the soft, loose clothes for the most comfortable body when meditating. Before meditating, it is necessary to eat moderation so that our body feels light, comfortable without sleeping or heavy. We try to focus on the flow of thoughts, limit communication with the world or outside while meditating.

If we find the mind wandering of delusions at a certain point, just as in the cultivation of mindfulness, just as a mirror to see what’s going on in the mind. Keep relax and comfortable observe it and step by step return mindfully the breath and object of meditation.

• THE SUITABLE TIME TO MEDITATE

The dawn is the best time of the day to meditate because it nurtures our energy for the whole day, At this time, our body is really relaxed, not being

entangled and pressured by too many factors surrounding work and life.

At the monastery, it is usually before each course of chanting, we should pratice meditation around some minutes; it is good for us being calm down and ready to entering the awakening words of scriptures.

In fact, we can meditate anytime when we are free.

• INVITING THE BELL

The sound of bell is so wonderful and sacred that it supports our mind much in meditation. Before, middle and the end the meditative period, the leader must hit the bells to awaken the meditators.

Body, speech, and mind held in perfect oneness, I send my heart along with the sound of the bell.

May the hearers awaken from forgetfulness and transcend all anxiety and sorrow.

When we hear the bells, we present for the full sound of the bell and breathe. We read silently the below verse:

Listen, listen, this wonderful sound Bring me back to my true home.

4.   POSTURE

• SITTING MEDITATION

Sitting meditation is simply understood as sitting quietly on a cushion to focus mind by sitting cross- legged or one leg over other leg and keeping the back straight. We can sit in the main hall in front of the Buddha statue, a zen garden or any place as a room, a tent, and so on. Sitting is for our convenience, so relax and enjoy in any posture.

We keep the stillness in a position for a while, feel the breath deeply and start to enjoy the present moment of here an dnow. We should practice before doing some or pick up the phone rings, take a breath before doing or answering. Each intentional action to shift into mindfulness will strengthen our intentional brain and dignity posture.

As sitting, it requires us concentrate our mind on an object or observe some abstract concept. After that, we must be free from attachment to thoughts, images, and concepts. Because the purpose of meditation is to reach a state of non-conceptual awareness in order that it leads us to the state of the enlightenment by ourselves.

Sitting meditation is a practice method that is applicable to everyone because the Buddha does not discriminate among those who study meditation, it gives meditators a pure soul, knows how to treat

people, and prevent diseases of body and mind.

Sakyamuni Buddha looks radiate as sitting straightly under the Bodhi tree. We do too. We sit meditation to return our good Buddha nature and give full attention and care for us and all beings.

• WALKING MEDITATION

If we have a space hall, indoor or a zen garden, outdoor, the meditating walking will be the precious practice. As we begin, walk at a natural pace, place our hands wherever comfortable on our belly, behind our back, or at our sides, or hands keeping the string of 108 Amitabha Buddha’s beads and so forth. We keep our head down a little and a gentle smile on the fresh face.

Walking meditation is considered one of the effective methods to practice mindfulness because we know we are walking, just walk without hurry. We step silently in a circle shape around the green garden, hill and mountain following our breath mindfully. This favoirite image is so beautiful that touch our heart. This walking technique brings many joys, peace and benefits, helping the body feel more balanced and peaceful, enhance the blood circulation, reduce the sugar measurement, improve the digestion, help the creation, take the good sleep, relief the stress and enjoy the life here and now.

• MEDITATION AT ANY POSTURE

Not only sitting or walking, meditation can perform at any posture. In a dignified moving, cooking, running, standing, sitting, or lying down, whatever position we like, bring the awareness (vipassana) on our breath, think, speech and action.

When standing, walking, sitting, lying down, Whenever he feels free of tiredness

Let him establish well this mindfulness - This, it is said, is the Divine Abode.

5. AMAZING BENEFITS OF DAILY MEDITATION Meditation establishes a secure connection between our inner and outer It awakens the body and benefits all aspects of the conscious and subconscious layers of the mind. Among the many benefits that meditation brings, the amazing benefits

of making meditation a daily habit as followings,

• It enhances empathy, builds social bonds and makes us more likable and friendly to those around us.
• It improves awareness, improve the brain’s decision-making and problem-solving strategies, which can bring about desirable changes in life as well as in our daily work.
• It can be used as an effective natural way or a

psychotherapeutic technique or because it can reduce the hypotension, anxiety, pain, depression, stress, down, brain chatter and so on.

• It enhances positive emotions as well as feelings of happiness and peace.

Studies have shown that meditation improves self- image and self-worth. When we meditate, we can feel a clear picture of our mind and be aware of the thoughts that drive our emotions and actions at the moment to the concerntration and awakening.

If we regularly practice meditation, we will have a higher ability to focus and pay attention. Even those who meditated for short periods of time showed more concentration than those who did not. The meditation indeed, make our life more valuable, deep và intrinsic beauty.

Chapter 2

PRACTICE

1.   VERSES FOR SITTING MEDITATION

• MORNING

(o) (o) (o)    (o) (o)         (o) (o)

The Dharma (o) body (o) is shining brightly (o)

as the day dawns (o) (o) (o)...

In stillness we sit (o) , our hearts are (o) at peace (o)

A smile is on our lips (o) (o) (o)...

This is a new day, we vow to go through it in mindfulness (o)

So the sun of insight (o) can rise (o)

And shine in (o) every direction (o)

Noble Sangha diligently, bring our minds into meditation.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

• AFTERNOON

(o) (o) (o)    (o) (o) (o) (o)

Stably seated (o) under (o) the Bodhi tree

(o) (o) (o)...

Body, speech, and mind are one (o) in stillness (o)

free from views of right and wrong (o) (o) (o)...

When we are focused in perfect mindfulness (o),

the path is illumined (o)

The shore of confusion is left behind (o) (o) (o)...

Noble Sangha, diligently bring our minds into meditation.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

• EVENING

(o) (o) (o)    (o) (o) (o) (o)

With posture upright and solid (o)

we are seated (o) at the foot of (o) the Bodhi tree

(o) (o) (o)...

Body, speech, and mind (o) are one (o) in stillness (o);

there is no more thought of right and wrong

(o) (o) (o)...

Our mind and body dwell in perfect mindfulness (o). We rediscover (o) our original nature (o), leaving the shore (o) of illusion behind (o) (o) (o)...

Noble Sangha, diligently bring our minds into meditation.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

2. FOUR IMMEASURABLES OF LOVING-KINDNESS. COMPASSION, SYMPATHETIC JOY AND EQUANIMITY

(14. The appamanna,Digha Nikaya) Translated by Bhikkhu Sujato

1. THESE FOUR IMMEASURABLE - love, compassion, sympathetic joy and equanimity - are also known as the boundless states (appamanna).

1. LOVING-KINDNESS (METTA)

Here, monks, a disciple dwells pervading one direction with his heart filled with loving- kindness, likewise the second, the third, and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with loving- kindness, abundant, grown great, measureless, free from enmity and free from distress.

2. COMPASSION (KARUNA)

Here, monks, a disciple dwells pervading one direction with his heart filled with compassion,

likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with compassion, abundant, grown great, measureless, free from enmity and free from distress.

3. SYMPATHETIC JOY (MUDITA)

Here, monks, a disciple dwells pervading one direction with his heart filled with sympathetic joy, likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with sympathetic joy, abundant, grown great, measureless, free from enmity and free from distress.

4. EQUANIMITY (UPEKKHA)

Here, monks, a disciple dwells pervading one direction with his heart filled with equanimity, likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with equanimity, abundant, grown great, measureless, free from enmity and free from distress.

CONTEMPLATIONS ON THE FOUR SUBLIME STATES

1. IMMEASURABLE LOVE

Love, without desire to possess, knowing well that in the ultimate sense there is no possession and no possessor: this is the highest love.

Love, without speaking and thinking of “I,” knowing well that this so-called “I” is a mere delusion.

Love, without selecting and excluding, knowing well that to do so means to create love’s own contrasts: dislike, aversion and hatred.

Love, embracing all beings: small and great, far and near, be it on earth, in the water or in the air.

Love, embracing impartially all sentient beings, and not only those who are useful, pleasing or amusing to us.

Love, embracing all beings, be they noble-minded or low-minded, good or evil. The noble and the good are embraced because Love is flowing to them spontaneously. The low-minded and evil- minded are included because they are those who are most in need of Love. In many of them the seed of goodness may have died merely because warmth was lacking for its growth, because it perished from cold in a loveless world.

Love, embracing all beings, knowing well that

we all are fellow wayfarers through this round of existence -- that we all are overcome by the same law of suffering.

Love, but not the sensuous fire that burns, scorches and tortures, that inflicts more wounds than it cures -- flaring up now, at the next moment being extinguished, leaving behind more coldness and loneliness than was felt before.

Rather, Love that lies like a soft but firm hand on the ailing beings, ever unchanged in its sympathy, without wavering, unconcerned with anyresponse it meets. Love that is comforting coolness to those who burn with the fire of suffering and passion; that is life-giving warmth to those abandoned in the cold desert of loneliness, to those who are shivering in the frost of a loveless world; to those whose hearts have become as if empty and dry by the repeated calls for help, by deepest despair.

Love, that is a sublime nobility of heart and intellect which knows, understands and is ready to help.

Love, that is strength and gives strength: this is the highest Love.

Love, which by the Enlightened One was named “the liberation of the heart,” “the most sublime beauty”: this is the highest Love.

And what is the highest manifestation of Love?

To show to the world the path leading to the end of suffering, the path pointed out, trodden, and realized to perfection by Him, the Exalted One, the Buddha.

2. IMMEASURABLE COMPASSION

The world suffers. But most men have their eyes and ears closed. They do not see the unbroken stream of tears flowing through life; they do not hear the cry of distress continually pervading the world. Their own little grief or joy bars their sight, deafens their ears. Bound by selfishness, their hearts turn stiff and narrow. Being stiff and narrow, how should they be able to strive for any higher goal, to realize that only release from selfish craving will effect their own freedom from suffering?

It is compassion that removes the heavy bar, opens the door to freedom, makes the narrow heart as wide as the world. Compassion takes away from the heart the inert weight, the paralyzing heaviness; it gives wings to those who cling to the lowlands of self.

Through compassion the fact of suffering remains vividly present to our mind, even at times when we personally are free from it. It gives us the rich experience of suffering, thus strengthening us to

meet it prepared, when it does befall us.

Compassion reconciles us to our own destiny by showing us the life of others, often much harder than ours.

Behold the endless caravan of beings, men and beasts, burdened with sorrow and pain! The burden of every one of them, we also have carried in bygone times during the unfathomable sequence of repeated births. Behold this, and open your heart to compassion!

And this misery may well be our own destiny again! He who is without compassion now, will one day cry for it. If sympathy with others is lacking, it will have to be acquired through one’s own long and painful experience. This is the great law of life. Knowing this, keep guard over yourself!

Beings, sunk in ignorance, lost in delusion, hasten from one state of suffering to another, not knowing the real cause, not knowing the escape from it. This insight into the general law of suffering is the real foundation of our compassion, not any isolated fact of suffering.

Hence our compassion will also include those who at the moment may be happy, but act with an evil and deluded mind. In their present deeds we shall foresee their future state of distress, and

compassion will arise.

The compassion of the wise man does not render him a victim of suffering. His thoughts, words and deeds are full of pity. But his heart does not waver; unchanged it remains, serene and calm. How else should he be able to help?

May such compassion arise in our hearts! Compassion that is sublime nobility of heart and intellect which knows, understands and is ready to help.

Compassion that is strength and gives strength: this is highest compassion.

And   what   is   the   highest   manifestation   of

compassion?

To show to the world the path leading to the end of suffering, the path pointed out, trodden and realized to perfection by Him, the Exalted One, the Buddha.

3. IMMEASURABLE SYMPATHETIC JOY Not only to compassion, but also to joy with others

open your heart!

Small, indeed, is the share of happiness and joy allotted to beings! Whenever a little happiness comes to them, then you may rejoice that at least one ray of joy has pierced through the darkness

of their lives, and dispelled the gray and gloomy mist that enwraps their hearts.

Your life will gain in joy by sharing the happiness of others as if it were yours. Did you never observe how in moments of happiness men’s features change and become bright with joy? Did you never notice how joy rouses men to noble aspirations and deeds, exceeding their normal capacity? Did not such experience fill your own heart with joyful bliss? It is in your power to increase such experience of symapthetic joy, by producing happiness in others, by bringing them joy and solace.

Let us teach real joy to men! Many have unlearned it. Life, though full of woe, holds also sources of happiness and joy, unknown to most. Let us teach people to seek and to find real joy within themselves and to rejoice with the joy of others! Let us teach them to unfold their joy to ever sublimer heights!

Noble and sublime joy is not foreign to the Teaching of the Enlightened One. Wrongly the Buddha’s Teaching is sometimes considered to be a doctrine diffusing melancholy. Far from it: the Dhamma leads step by step to an ever purer and loftier happiness.

Noble and sublime joy is a helper on the path to the extinction of suffering. Not he who is

depressed by grief, but one possessed of joy finds that serene calmness leading to a contemplative state of mind. And only a mind serene and collected is able to gain the liberating wisdom.

The more sublime and noble the joy of others is, the more justified will be our own symapthetic joy. A cause for our joy with others is their noble life securing them happiness here and in lives hereafter. A still nobler cause for our joy with others is their faith in the Dhamma, their understanding of the Dhamma, their following the Dhamma. Let us give them the help of the Dhamma! Let us strive to become more and more able ourselves to render such help!

Symapthetic joy means a sublime nobility of heart and intellect which knows, understands and is ready to help.

Symapthetic joy that is strength   and   gives

strength: this is the highest joy.

And what is the highest   manifestation   of

symapthetic joy?

To show to the world the path leading to the end of suffering, the path pointed out, trodden, and realized to perfection by Him, the Exalted One, the Buddha.

IMMEASURABLE EQUANIMITY

Equanimity is a perfect, unshakable balance of mind, rooted in insight.

Looking at the world around us, and looking into our own heart, we see clearly how difficult it is to attain and maintain balance of mind.

Looking into life we notice how it continually moves between contrasts: rise and fall, success and failure, loss and gain, honor and blame. We feel how our heart responds to all this with happiness and sorrow, delight and despair, disappointment and satisfaction, hope and fear. These waves of emotion carry us up and fling us down; and no sooner do we find rest, than we are in the power of a new wave again. How can we expect to get a footing on the crest of the waves? How can we erect the building of our lives in the midst of this ever restless ocean of existence, if not on the Island of Equanimity.

A world where that little share of happiness allotted to beings is mostly secured after many disappointments, failures and defeats;

a world where only the courage to start anew, again and again, promises success;

a world where scanty joy grows amidst sickness, separation and death;

a world where beings who were a short while ago

connected with us by symapthetic joy, are at the next moment in want of our compassion - such a world needs equanimity.

But the kind of equanimity required has to be based on vigilant presence of mind, not on indifferent dullness. It has to be the result of hard, deliberate training, not the casual outcome of a passing mood. But equanimity would not deserve its name if it had to be produced by exertion again and again. In such a case it would surely be weakened and finally defeated by the vicissitudes of life. True equanimity, however, should be able to meet all these severe tests and to regenerate its strength from sources within. It will possess this power of resistance and self-renewal only if it is rooted in insight.

Equanimity is the crown and culmination of the four sublime states. But this should not be understood to mean that equanimity is the negation of love, compassion and sympathetic joy, or that it leaves them behind as inferior. Far from that, equanimity includes and pervades them fully, just as they fully pervade perfect equanimity.

The Buddha concluded that, for one who clings, motion exists; but for one who clings not, there is no motion. Where no motion is, there is stillness. Where stillness is, there is no craving. Where

no craving is, there is neither coming nor going. Where no coming nor going is, there is neither arising nor passing away. Where neither arising nor passing away is, there is neither this world nor a world beyond, nor a state between. This, verily, is the end of suffering.

Namo Shakyamunaye Buddhaya.

(3 times) (ooo)

3.   DISCOURSE ON LOVE

(Mettā Sutta, Sutta Nipāta 1.8)

Translated by Thích Nhất Hạnh

“He or she who wants to attain peace should practice being upright, humble, and capable of using loving speech. He or she will know how to live simply and happily, with senses calmed, without being covetous and carried away by the emotions of the majority. Let him or her not do anything that will be disapproved of by the wise ones.

“And this is what he or she contemplates:

“May everyone be happy and safe, and may all hearts be filled with joy.

“May all beings live in security and in peace – beings who are frail or strong, tall or short, big or small, invisible or visible, near or faraway,

already born, or yet to be born. May all of them dwell in perfect tranquility.

“Let no one do harm to anyone. Let no one put the life of anyone in danger. Let no one, out of anger or ill will, wish anyone any harm.

“Just as a mother loves and protects her only child at the risk of her own life, cultivate boundless love to offer to all living beings in the entire cosmos.

“Let our boundless love pervade the whole universe, above, below, and across. Our love will know no obstacles. Our heart will be absolutely free from hatred and enmity. Whether standing or walking, sitting or lying, as long as we are awake, we should maintain this mindfulness of love in our own heart. This is the noblest way of living.

“Free from wrong views, greed, and sensual desires, living in beauty and realizing Perfect Understanding, those who practice boundless love will certainly transcend birth and death.”

By the firm determination of this truth, may you ever be well.

Namo Shakyamunaye Buddhaya.

(3 times) (ooo)

4.   THE FOUR ESTABLISHMENTS OF MINDFULNESS

(Satipatthana Sutta, Majjhima Nikaya 10)

I heard these words of the Buddha one time when he was living at Kammas- sadhamma, a market town of the Kuru people. The Buddha addressed the bhikkhus, “O bhikkhus.”

And the bhikkhus replied, “Venerable Lord.”

The Buddha said, “Bhikkhus, there is a most wonderful way to help living beings realize purification, overcome directly grief and sorrow, end pain and anxiety, travel the right path, and realize nirvana. This way is the Four Establishments of Mindfulness.

WHAT ARE THE FOUR ESTABLISHMENTS?

1. Bhikkhus, a practitioner remains established in the observation of the body in the body, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.
2. He remains established in the observation of the feelings in the feel- ings, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this
3. He remains established in the observation of

the mind in the mind,

diligent, with clear understanding, mindful, having abandoned every craving

and every distaste for this life.

4. He remains established in the observation of the objects of mind in the objects of mind, diligent, with clear understanding, mindful, having aban- doned every craving and every distaste for this life.”

1. THE OBSERVATION OF THE BODY IN THE BODY And how does a practitioner remain established in the observation of the body in the body?

She goes to the forest, to the foot of a tree, or to an empty room, sits down cross-legged in the lotus position, holds her body straight, and estab- lishes mindfulness in front of her. She breathes in, aware that she is breath- ing in. She breathes out, aware that she is breathing out. When she breathes in a long breath, she knows, ‘I am breathing in a long breath.’ When she breathes out a long breath, she knows, ‘I am breathing out a long breath.’ When she breathes in a short breath, she knows, ‘I am breathing in a short breath.’ When she breathes out a short breath, she knows, ‘I am breathing out a short breath.’

She uses the following practice: ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body. Breathing in, I calm my body. Breathing out, I calm my body.’

Just as a skilled potter knows when he makes a long turn on the wheel, ‘I am making a long turn,’ and knows when he makes a short turn, ‘I am making a short turn,’ so a practitioner, when she breathes in a long breath, knows, ‘I am breathing in a long breath,’ and when she breathes in a short breath, knows, ‘I am breathing in a short breath,’ when she breathes out a long breath, knows, ‘I am breathing out a long breath,’ and when she breathes out a short breath, knows, ‘I am breathing out a short breath.’

She uses the following practice: ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body. Breathing in, I calm my body. Breathing out, I calm my body.’

Moreover, when a practitioner walks, he is aware, ‘I am walking.’ When he is standing, he is aware, ‘I am standing.’ When he is sitting, he is aware, ‘I am sitting.’ When he is lying down, he is aware, ‘I am lying down.’ In whatever position his body happens to be, he is aware of the position of his body.

Moreover, when the practitioner is going forward or backward, he applies full awareness

to his going forward or backward. When he looks in front or looks behind, bends down or stands up, he also applies full awareness to what he is doing. He applies full awareness to wearing the sanghati robe

or carrying the alms bowl. When he eats or drinks, chews, or savors the food, he applies full awareness to all this. When passing excrement or urinating, he applies full awareness to this. When he walks, stands, lies down, sits, sleeps or wakes up, speaks or is silent, he shines his awareness on all this. “Further, the practitioner meditates on her very own body from the soles of the feet upwards and then from the hair on top of the head downwards, a body contained inside the skin and full of all the impurities which belong to the body: ‘Here is the hair of the head, the hairs on the body, the nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, urine.’

“Bhikkhus, imagine a sack which can be opened at both ends, contain- ing a variety of grains — brown rice, wild rice, mung beans, kidney beans, sesame, white rice. When someone with good eyesight opens the bags, he will review it like

this: ‘This is brown rice, this is wild rice, these are mung beans, these are kidney beans, these are sesame seeds, this is white rice.’ Just so the practitioner passes in review the whole of his body from the soles of the feet to the hair on the top of the head, a body enclosed in a layer of skin and full of all the impurities which belong to the body: ‘Here is the hair of the head, the hairs on the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, urine.’

Further, in whichever position her body happens to be, the practitio- ner passes in review the elements which constitute the body: ‘In this body is the earth element, the water element, the fire element, and the air element.’

As a skilled butcher or an apprentice butcher, having killed a cow, might sit at the crossroads to divide the cow into many parts, the practitioner passes in review the elements which comprise her very own body: ‘Here in this body are the earth element, the water element, the fire element, and the air element.’

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground and lying there for one,

two, or three days — bloated, blue in color, and festering, and he observes, ‘This body of mine is of the same nature. It will end up in the same way; there is no way it can avoid that state.’

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground, pecked at by crows, eaten by hawks, vultures, and jackals, and

infested with maggots and worms, and he observes, ‘This body of mine is of

the same nature, it will end up in the same way, there is no way it can avoid

that state.’

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; it is just a skeleton with a little flesh and blood sticking to it, and the bones are held together by the liga- ments.

“Further, the practitioner compares his own body with a corpse which he vi- sualizes thrown onto a charnel ground; it is just a skeleton, no longer adhered to by any flesh, but still smeared by a little blood, the bones still held together by the ligaments.

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; it is just a skeleton, no longer

adhered to by any flesh nor smeared by any blood, but the bones are still held together by the ligaments.

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; all that is left is a collection of bones scattered here and there; in one place a hand bone, in another a shin bone, a thigh bone, a pelvis, a spinal column, a skull.

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; all that is left is a collection of bleached bones, the color of shells.

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; it has been lying there for more than one year and all that is left is a collection of dried bones.

Further, the practitioner compares his own body with a corpse which he visualizes thrown onto a charnel ground; all that is left is the dust which comes from the rotted bones, and he observes, ‘This body of mine is of the same nature, it will end up in the same way. There is no way it can avoid that state.’

This is how the practitioner remains established in the observation of the body in the body,

observation of the body from within or from without, or both from within or from without. He remains established in the observation of the process of coming-to-be in the body or the process of dissolution in the body or both in the process of coming-to-be and the process of dissolution. Or he is mindful of the fact, ‘There is a body here,’ until understanding and full awareness come about. He remains established in the observation, free, not caught in any worldly consideration. That is how to practice observation of the body in the body, O bhikkhus.”

1. THE OBSERVATION OF THE FEELINGS IN THE FEELINGS

Bhikkhus, how does a practitioner remain established in the observation of the feelings in the feelings?

Whenever the practitioner has a pleasant feeling, she is aware, ‘I am experiencing a pleasant feeling.’ The practitioner practices like this for all the feelings, whether they are pleasant, painful, or neutral, observing when they belong to the body and when they belong to the mind.

This is how the practitioner remains established in the observation of the feelings in the feelings, observation of the feelings from within or from

without, or observation of the feelings both from within and from without. She remains established in the observation of the process of coming-to- be in the feelings or the process of dissolution in the feelings or both in the process of coming- to-be and the process of dissolution. Or she is mindful of the fact, There is feeling here,’ until understanding and full awareness come about. She remains established in the observation, free, not caught in any worldly consideration. That is how to practice observation of the feelings in the feel- ings, O bhikkhus.”

• THE OBSERVATION OF THE MIND IN THE MIND Bhikkhus, how       does     a        practitioner                 remain established in the observation of the mind in the

mind?

When his mind is desiring, the practitioner is aware, ‘My mind is desiring.’ When his mind is not desiring, he is aware, ‘My mind is not desir- ing.’ He is aware in the same way concerning a hating mind, a confused mind, a collected mind, a dispersed mind, an expansive mind, a narrow mind, the highest mind, and a concentrated and liberated mind.

This is how the practitioner remains established in the observation of the mind in the mind,

observation of the mind from within or from without, or observation of the mind both from within and from without. He remains es- tablished in the observation of the process of coming-to-be in the mind or the process of dissolution in the mind or both in the process of coming-to-be and the process of dissolution. Or he is mindful of the fact, ‘There is mind here,’ until understanding and full awareness come about. He remains established in the observation, free, not caught in any worldly consideration. This is how to practice observation of the mind in the mind, O bhikkhus.”

1. IN THE OBSERVATION OF THE OBJECTS OF MIND IN THE OBJECTS OF MIND

Bhikkhus, how does a practitioner remain established in the observation of the objects of mind in the objects of mind?

First of all, she observes the objects of mind in the objects of mind

with regard to the Five Hindrances. How does she observe this?

When sensual desire is present in her, she is aware, ‘Sensual desire is present in me.’ Or when sensual desire is not present in her, she is aware, ‘Sensual desire is not present in me.’

When sensual desire begins to arise, she is aware of it. When sensual desire that has already arisen is abandoned, she is aware of it. When sensual desire that has already been abandoned will not arise again in the future, she is aware of it.

She practices in the same way concerning anger, dullness and drows-

iness, agitation and remorse, and doubt.

Further, the practitioner observes the objects of mind in the objects of mind with regard to the Five Aggregates of Clinging. How does she ob- serve this?

She observes like this: ‘Such is form. Such is the arising of form. Such is the disappearance of form. Such is feeling. Such is the arising of feeling. Such is the disappearance of feeling. Such is perception. Such is the arising of perception. Such is the disappearance of perception. Such are mental formations. Such is the arising of mental formations. Such is the dis- appearance of mental formations. Such is consciousness. Such is the arising of consciousness. Such is the disappearance of consciousness.

Further, bhikkhus, the practitioner observes the objects of mind in the objects of mind with regard to the six sense organs and the six sense ob- jects. How does she observe this?

She is aware of the eyes and aware of the form, and she is aware of the internal formations which are produced in dependence on these two things. She is aware of the birth of a new internal formation and is aware of abandoning an already produced internal formation, and she is aware when an already abandoned internal formation will not arise again.

She is aware in the same way of the ears and sound, the nose and smell, the tongue and taste, the body and touch, the mind and objects of mind.

Further, bhikkhus, the practitioner remains established in the obser- vation of the objects of mind in the objects of mind with regard to the Seven Factors of Awakening.

How does he remain established in the practice of observation of the Seven Factors of Awakening?

When the factor of awakening, mindfulness, is present in him, he is aware, Mindfulness is present in me.’ When mindfulness is not present in him, he is aware, ‘Mindfulness is not present in me.’ He is aware when not-yet-born mindfulness is being born and when already-born mindfulness is perfectly

developed.

In the same way, he is aware of the factors of investigation, dili-

gence, joy, ease, concentration, and equanimity.

Further, bhikkhus, a practitioner remains established in the observa- tion of objects of mind in the objects of mind with regard to the Four Noble Truths.

How, bhikkhus, does the practitioner remain established in the ob- servation of the Four Noble Truths?

A practitioner is aware ‘This is suffering,’ as it arises. She is aware, ‘This is the cause of the suffering,’ as it arises. She is aware, ‘This is the end of suffering,’ as it arises. She is aware, ‘This is the path which leads to the end of suffering,’ as it arises.

This is how the practitioner remains established in the observation of the objects of mind in the objects of mind either from within or from without, or both from within and from without. She remains established in the obser- vation of the process of coming-to-be in any of the objects of mind or the process of dissolution in the objects of mind or both in the process of coming- to-be and the process of dissolution. Or she is mindful of the fact, ‘There is an object of mind here,’ until understanding and full awareness come about.

She remains established in the observation, free, not caught in any worldly consideration. That is how to practice observation of the objects of mind in the objects of mind, O bhikkhus.”

Bhikkhus, he who practices the Four Establishments of Mindfulness for seven years can expect one of two fruits — the highest understanding in this very life or, if there remains some residue of affliction, he can attain the fruit of no-return.

Letalonesevenyears,bhikkhus,whoeverpractices the Four Estab- lishments of Mindfulness for six, five, four, three, two years or one year, for seven, six, five, four, three, or two months, one month or half a month, can also expect one of two fruits — either the highest understanding in this very life or, if there remains some residue of affliction, he can attain the fruit of no-return.

That is why we said that this path, the path of the four grounds for the estab- lishment of mindfulness, is the most wonderful path, which helps beings real- ize purification, transcend grief and sorrow, destroy pain and anxiety, travel the right path, and realize nirvana.”

The bhikkhus were delighted to hear the teaching of the Buddha. They took it to heart and began

to put it into practice.

Namo Shakyamunaye Buddhaya.

(3 times) (ooo)

5. MEDITATION ON THE NAME OF AMITABHA BUDDHA

The Pure Land sect has three main sutras are:

1. Infinite Life Sutra
2. Amitayurbhavana-sutra
3. Amitabha

Among three, the Amitabha Sutra is the main one. The Amitabha Sutra taught that as long as we hear the Amitabha Sutra or read the name of Amitabha Buddha, or recite the Amitabha Sutra with: (1) the sincere mind (belief), (2) the rebirth-aspiration and (3) The merit-dedication, we can receive the Buddhas’ blessings and protection, be reborn in the Western World of Ultimate Bliss, give rise to the supreme Bodhi Mind, and never turn away from the Path.

Amitabha means the immeasurable light and immeasurable life. So, we practice the pure land sect is to return our immeasurable light and immeasurable life. This is the main aim for us.

FOUR METHODS OF RECITING THE BUDDHA’S NAME

There are four methods of reciting the Buddha’s name as follows:

1. Reciting the Buddha’s name: Listening to the Buddha’s name, single-mindedly focus each letter of “Namo Amitabha Buddha”.
2. Contemplation the Western World of Ultimate Bliss: Visualization of Buddhas, Boddhisattvas at the pure land. The light of this Buddha is infinite, and shines on all lands throughout the universe without The life span of this Buddha and his people is an infinite number of immeasurable eons. Amitabha Buddha attained enlightenment and we sit on the lotus flower reading sincerely his name “Namo Amitabha Buddha.”

Amitabha Buddha’s body is the bright gold Good generals are perfectfull

Light covers the five great mountains

Eyes as clear as four oceans

The Buddha’s aura is innumerable Bodhisattvas embody every where Forty-eight vows to save beings

Nine levels of lotus flower leads to the salvation...

1. Contemplating the Buddha’s signs: in front

of the Buddha statue, we reflect the wonderful generals of Amitabha Buddha and reciting “Namo Amitabha Buddha”. Each sentence of the Buddha’s name comes from the mouth and we listen to it clearly, and the mind is aware it. Practice for long, even without the Amitabha Buddha in front, we still see the golden body of the Buddha with the bright aura...

1. Realistic recollection of Buddha: is the Samadhi of Buddha-contemplation. It means we read the name of the Buddha from our From notice to without notice, from mind to no-mind, naturally we recite the Buddha name all the time without intention or without sign. This it is the highest method in the Pure Land Sect.

Amitabha means the immeasurable light and immeasurable life. We read the Amitabha name to return our immeasurable light and immeasurable life. It is our Buddha-nature, our true dharma-body while our false flesh body belongs to the soil, water, wind and fire.

To attain the Samadhi of Buddha-contemplation means to reach the immeasurable light and immeasurable life. There is another way by using koan (object to meditate) to realize sudden our essence. For example, we can use the phrase “Who is the Buddha?” - We ask ourselves, who are the

persons reciting the Buddha’s name? We are inherent the Buddha, neither subject (we recite) nor object (the Buddha). With this koan, it helps us to find that Amitabha Buddha is our true nature of the immeasurable light and immeasurable life.

FOUR OR SIX SYLLABLES OF NAME

The Pure Land Sect points out a very simple method for general people to practice: that is, reciting the Buddha’s name, which is also the fundamental practice of Pure Land Buddhism and almost Buddhists in Asian countries following this method.

Six syllables in Vietnamese: Nam Mô A Di Đà Phật

Four syllables in Chinese: Amitofuo

Five syllables in English: Amitabha Buddha.

More or few syllables does not matter; it is important we concentrate on reading the name.

There are two ways of reciting the Buddha’s name: reciting mentally and out loud.

Buddhists are used to reciting the Buddha’s name using prayer beads, while others are accustomed to using digital prayer counters. Reciting the Buddha’s name must be a sustained effort. We can adopt it as our daily regular practice and schedule a fixed time everyday to recite the Buddha’s name, or set a goal for ourselves.

We keep continually chanting the Buddha’s name anytime, anywhere, and any posture as walking, driving or doing domestic chores. With prayer beads in hand, it help us more immersing ourselves in the Buddha’s name.

FORTY-EIGHT VOWS OF AMITABHA BUDDHA

Forty-Eight Vows of Amitabha Buddha as recorded in the Larger Sutra of Immeasurable Life and Amitabha Buddha Sutra. It is the basic intention of all the Buddhas for the sake of beings.The 18^th is considered the most important among 48 vows. The 8th and 19th ones are also the particular ideas¹.

THE 18TH VOW: If I should attain Buddhahood, yet sentient beings of the ten directions who aspire to be reborn in my land with wholehearted faith and joy, even having just ten times [of my name], would not be reborn there, may I not attain perfect enlightenment. The only exceptions are those who have committed the five great violations and those who have slandered the right Dharma.

It means if we invoke the Buddha, recite his name and take refuge in the Buddha, we at once attains the karma of assurance as the gatha describes:

By the power of the Fundamental Vow,

1 Sourse of the 8th, 18th, and 19th vows: https://www.buddhistdoor. net/features/how-to-see-amitabha-buddha-and-attain-rebirth-in-pure- land-through-name-recitation/

Those who hear the name of Amitabha and want rebirth

Will all arrive in his Land of Bliss,

Achieving non-retrogression as a matter of course.

The Buddha says: “When he is about to die, he may meet a good teacher, who consoles him in various ways, teaching him the wonderful Dharma and urging him to think of the Buddha in mind; but he is too tormented by pain to do so. The good teacher then advises him, ‘If you cannot concentrate on the Buddha, then you should recite instead, Namo Amitabha.’”

Amitabha’s 18th Vow is “Vow of Rebirth through Amitabha-Recitation.” It requires to acquire rebirth even at least 10 times read the Buddha name continously in concentration. In Mahayana Buddhism, the number is a symbol. Read “ten times of the Buddha name” means the perfect and fullness. When we read the Buddha, we avoid the evils and promote the perfect merits and virtues, which are more than sufficient for us to attain rebirth in Amitabha’s Pure Land. Reciting Amitabha’s name for whole life, or just few minutes as 10 times, even once, down to one thought at the end of our life, our sincere heart will get the result as rebirth-aspiration.

THE 19TH VOW: If I should attain Buddhahood,

sentient beings of the ten directions would generate the bodhi mind, cultivate various virtues, and wholeheartedly vow to be reborn in my land. If at the end of their lives, I would not appear before them, surrounded by a great assembly, may I not attain perfect enlightenment.

Amitabha Buddha makes the 19th Vow, particularly for those “who awaken aspiration for Enlightenment, do various meritorious deeds and desire to be born in his land.”

Various merits and virtues mean we keep the precept-concentration-wisdom, devouted Buddhist, respect to the Buddha-Dharma-Sangha, the six/ten perfection (paramitas), the five/ten/boddhisattvas/ sāmaṇera/bhikkhu/bhikkhuni precepts, the Ten Wholesome Deeds, the Four Noble Truths, and the Twelve Links of Dependent Origination, and so on.

Amitabha Buddha merely promises to appear and receive such practitioners near the end of life if we wish to be reborn in the Buddha land, provided that we should dedicate our merit and virtues with sincere mind, merit-dedication and rebirth- aspiration. Thus, the 19th vow is attaining rebirth through merit-dedication and rebirth-aspiration (as the way of Shakyamuni Buddha taught).

THE 8TH VOW: If I should attain Buddhahood, yet humans and heavenly beings in my land would not attain the wisdom of mind reading and

know the minds and thoughts of sentient beings of at least hundreds of thousands of millions of nayutas of Buddhas’ lands, may I not attain perfect enlightenment.

Shakyamuni Buddha explains to Queen Vaidehi in the 8^th Vow that the Buddha’s Dharma realm body enters the invoking mind of each sentient being, because Tathagatas have their Dharma realm bodies (in cosmic   worlds),   they   enter the invoking mind of each sentient being. For this reason, when we invoke or contemplate a Buddha, the mind itself takes the form of his 32 physical characteristics and 80 secondary marks. Our mind produces the Buddha’s image and is itself the Buddha.

For the Dharma realm, there are three meanings:

1. The mind being omnipresent means the Dharma
2. The body being omnipresent means the Dharma
3. The Buddha being unobstructed means the Dharma

All Buddhas are unobstructed by any physical object or negative karma from reaching all sentient beings in the ten directions. Not only Shakyamuni Buddha but all other Buddhas, such as Amitabha, have the Dharma body with the same characteristics and thus

the same capacity to enter the mind of any being that invokes him or recites his name.

As such, when we invoke or contemplate Amitabha Buddha, our mind itself takes on his splendid features, and thus our mind produces Amitabha Buddha’s image and is itself Amitabha Buddha. This perfectly explains how Amitabha Buddha can connect with any of us although he lives a hundred thousand koti (crores) of Buddha lands away to the west of our world. The Amitabha’s omnipresent light embraces the invoking mind of each sentient being.

Shakyamuni Buddha says, “The Buddha Amitabha possesses 84,000 physical characteristics, each having 84,000 secondary marks of excellence. Each secondary mark emits 84,000 rays of light, each light shining universally upon the lands of the 10 quarters, embracing, and not forsaking, those who invoke (or recite the name of) the Buddha.

That is to say, when ordinary beings in the ten directions specifically invoke or recollect, prostrate, and recite the name of Amitabha Buddha, he immediately knows, sees, and hears them. The results are the same as for those who achieve the Samadhi of Buddha-contemplation. The Contemplation Sutra says, “Because they see the Buddhas, this is called the Samadhi of Buddha-invocation.”

Amitabha always appears in the form of a body before those who invoke or recite his name if they wish to see him, particularly those beings approaching the end of their lives.

More importantly, Amitabha Buddha always plays a proactive role in embracing and protecting those who invoke or recite his name with his auspicious and splendid light, without forsaking them. As the light is unobstructed, the force of negative karma is unable to bind or weigh down those who invoke or recite his name, even during the critical moment that marks the end of their lives.

RECITE AMITABHA’S NAME EVERY DAY

Shakyamuni Buddha further explains the significance of invoking or reciting Amitabha’s name that the Buddha’s mind is one of great compassion. It embraces sentient beings with unconditional kindness. Upon seeing Amitabha Buddha, we must dedicate ourselves and aspire to be reborn in the Land of Bliss, whereupon he can immediately attain that rebirth.

All Pure Land aspirants should be familiar with the characteristics ofAmitabha Buddha’s compassionate body.

If we recite Amitabha’s name every day, when we are alive, our place is as the pure land because our

mind is pure, the surround is also pure. When we die, we will go to the blissful realm of Amitabha as fast as the blink of an eye, without any obstacle.

We prostrate to the Tathagata, the Infinite Light

Buddha.

we prostrate to the Suchness Savior, the Limitless Life.

If possible, recite this 108 times daily, then dedicate: May we be born in the Western blissful realm.

As stated in the Infinite Life Sutra, Amitabha’s light is foremost among all the Buddhas. That is why the Contemplation Sutra says: “Amitabha’s dharma body is in the form of light shining over all the worlds [and beings] in the Ten Directions, embracing all those who recite his Name and never forsaking them.”

THREE CONDITIONS IN THE PURE LAND

There are three reqirements for us to be born in the blissfull realm of Amitabha Buddha are 1) The belief (sincere mind), (2) The rebirth-aspiration and

(3) The merit-dedication for the Pure Land.

1. The faith (sincere mind) is the basis of a We believe that the Amitabha is true and his Pure Land is real. Amitabha Buddha has a great vow, if we recite his name and pray

to his kingdom; when that we die, the Buddha will surely take us to be reborn in the Ultimate Bliss. The nature of this faith is purification of the mind.

Belief is acceptance of Amitabha’s deliverance through his Name, in accordance with his Fundamental, or 18th, Vow. It is because Amitabha himself is real, virtuous, and endowed with a myriad of practices and virtues that he has the capacity to enable us to leave the Saha World and be reborn in the Pure Land, where we can achieve Buddhahood.

2. The rebirth-aspiration: We vow with one heart to not change our will to be reborn the Western Pure Land, it will be sustainable. The vow must be
3. The merit-dedication for the Pure Land: We must sincerely and earnestly recite the phrase Namo Amitabha Buddha every In addition to the chanting session, whenever walking, standing or lying down, he recites silently, especially when lying down, not sleeping, silently reciting until he falls asleep. Waking up and reciting the same way, for a long time, I see the wonderful of Amitabha Buddha and we wil reach the highest state of Samadhi of Buddha- invocation.

https://www.buddhistdoor.net/features/how-to-see- amitabha-buddha-and-attain-rebirth-in-pure-land-

through-name-recitation/

THE END OF MEDITATION PERIOD

After we spent time for either

The leader hits lightly the bell three times to inform finishing the meditative time. We, the meditators, need to take a deep breath in through our nose and then use our mouth to breathe out three consecutive breaths from light to strong to let blood circulate throughout the body and following that the afflictions, illnesses, and worries, fatigue, and stress are dissolved.

After that, we straight our legs and feet for massage, and then we stand up to pay homage to the Buddha three times and recite as below:

6.                           VERSE FOR CLOSING MEDITATION

After meditation, practicing the way of aware- ness gives rise to benefits without limit.

We vow to share the fruits with all beings.

We vow to offer tribute to parents, teachers, friends,

and numerous beings who give guidance and support along the path. (o)

May we end all afflictions

so that understanding can arise,

the obstacles of unwholesome acts be dissolved, and the fruit of awakening be fully realized. (o)

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

BẢO ANH LẠC BOOKSHELF

Dr. Bhikṣuṇī TN Giới Hương composed

1. THE VIETNAMESE BOOKS

1. Bồ-tát và Tánh Không Trong Kinh Tạng Pali và Đại Thừa (Boddhisattva and Sunyata in the Early and Developed Buddhist Traditions).
2. Ban Mai Xứ Ấn (The Dawn in India), (3 tập).
3. Vườn Nai – Chiếc Nôi (Phật Giáo Deer Park–The Cradle

of Buddhism).

4. Quy Y Tam Bảo và Năm Giới (Take Refuge in Three Gems and Keep the Five Precepts).
5. Vòng Luân Hồi (The Cycle of Life).
6. Hoa Tuyết Milwaukee (Snowflake in Milwaukee).
7. Luân Hồi trong Lăng Kính Lăng Nghiêm (The Rebirth in

Śūrangama Sūtra).

8. Nghi Thức Hộ Niệm, Cầu Siêu (The Ritual for the Deceased).
9. Quan Âm    Quảng    Trần    (The     Commentary    of

Avalokiteśvara Bodhisattva).

10. Nữ Tu và Tù Nhân Hoa Kỳ (A Nun and American Inmates).
11. Nếp Sống Tỉnh Thức của Đức Đạt Lai Lạt Ma Thứ XIV

(The Awakened Mind of the 14^th Dalai Lama).

12. A-Hàm: Mưa pháp chuyển hóa phiền não (Agama – A Dharma Rain transforms the Defilement), 2 tập.
13. Góp Từng Hạt Nắng Perris (Collection of Sunlight in Perris).

14. Pháp Ngữ của Kinh Kim Cang (The Key Words of

Vajracchedikā-Prajñāpāramitā-Sūtra).

15. Tập Thơ Nhạc Nắng Lăng Nghiêm (Songs and Poems of

Śūraṅgama Sunlight).

16. Nét Bút Bên Song Cửa (Reflections at the Temple

Window).

17. Máy Nghe MP3 Hương Sen (Hương Sen Digital Mp3 Radio Speaker): Các Bài Giảng, Sách, Bài viết và Thơ Nhạc của Thích Nữ Giới Hương (383/201 bài).
18. DVD Giới Thiệu về Chùa Hương Sen, USA (Introduction on Huong Sen Temple).
19. Ni Giới Việt Nam Hoằng Pháp tại Hoa Kỳ (Sharing the Dharma - Vietnamese Buddhist Nuns in the United States).
20. Tuyển Tập 40 Năm Tu Học & Hoằng Pháp của Ni sư Giới Hương (Forty Years in the Dharma: A Life of Study and Service—Venerable Bhikkhuni Giới Hương), Thích Nữ Viên Quang, TN Viên Nhuận, TN Viên Tiến, and TN Viên Khuông.
21. Tập Thơ Nhạc Lối Về Sen Nở (Songs and Poems of Lotus Blooming on the Way).
22. Nghi Thức Công Phu Khuya – Thần Chú Thủ Lăng Nghiêm (Śūraṅgama Mantra).
23. Nghi Thức Cầu An – Kinh Phổ Môn (The Universal Door

Sūtra).

24. Nghi Thức Cầu An – Kinh Dược Sư (The Medicine

Buddha Sūtra).

25. Nghi Thức Sám Hối Hồng Danh (The Sūtra of Confession

at many Buddha Titles).

26. Nghi Thức Công Phu Chiều – Mông Sơn Thí Thực (The

Ritual Donating Food to Hungry Ghosts).

27. Khóa Tịnh Độ – Kinh A Di Đà (The Amitabha Buddha

Sūtra).

28. Nghi Thức Cúng Linh và Cầu Siêu (The Rite for Deceased and Funeral Home).
29. Nghi Lễ Hàng Ngày - 50 Kinh Tụng và các Lễ Vía trong Năm (The Daily Chanting Rituals and Annual Ceremonies).
30. Hương Đạo Trong Đời 2022 (Tuyển tập 60 Bài Thi trong Cuộc Thi Viết Văn Ứng Dụng Phật Pháp 2022 - A Collection of Writings on the Practicing of Buddhism in Daily Life in the Writing Contest 2022).
31. Hương Pháp 2022 (Tuyển Tập Các Bài Thi Trúng Giải Cuộc Thi Viết Văn Ứng Dụng Phật Pháp 2022 - A Collection of the Winning Writings on the Practicing of Buddhism in Daily Life in the Writing Contest 2022).
32. Giới Hương - Thơm Ngược Gió Ngàn, Nguyên Hà.
33. Pháp Ngữ Kinh Hoa Nghiêm (2 tập). Thích Nữ Giới Hương.
34. Tinh Hoa Kinh Hoa Nghiêm. Thích Nữ Giới Hương. NXB Hương
35. Phật Giáo và Đại Dịch Coronavirus Covid-19. Thích Nữ Giới Hương.
36. Phật Giáo – Tầm Nhìn Lịch Sử Và Thực Hành. Hiệu đính: Thích Hạnh Chánh và Thích Nữ Giới Hương.

1. THE ENGLISH BOOKS

1. Boddhisattva and Sunyata in the Early and Developed Buddhist

2. Rebirth Views in the Śūraṅgama Sūtra.
3. Commentary of Avalokiteśvara
4. The Key Words in Vajracchedikā Sūtra.
5. Sārnātha-The Cradle of Buddhism in the Archeological
6. Take Refuge in the Three Gems and Keep the Five
7. Cycle of Life.
8. Forty Years in the Dharma: A Life of Study and Service— Venerable Bhikkhuni Giới Hương.
9. Sharing the Dharma -Vietnamese Buddhist Nuns in the United States.
10. A Vietnamese Buddhist Nun and American
11. Daily Monastic
12. Weekly Buddhist Discourse
13. Practice Meditation and Pure Land.
14. The Ceremony for
15. The Lunch Offering
16. The Ritual Offering Food to Hungry Ghosts.
17. The Pureland Course of Amitabha
18. The Medicine Buddha Sutra.
19. The New Year
20. The Great Parinirvana
21. The Buddha’s Birthday
22. The Ullambana Festival (Parents’ Day).
23. The Marriage
24. The Blessing Ceremony for The Deceased.

25. The Ceremony Praising Ancestral
26. The Enlightened Buddha
27. The Uposatha Ceremony (Reciting Precepts).
28. Buddhism: A Historical and Practical Vision. Edited by Dr. Thich Hanh Chanh and Ven. Dr. Bhikṣuṇī TN Gioi Huong.
29. Contribution of Buddhism For World Peace & Social Harmony. Edited by Ven. Dr. Buddha Priya Mahathero and Dr. Bhikṣuṇī TN Gioi Huong.
30. Global Spread of Buddhism with Special Reference to Sri Lanka. Buddhist Studies Seminar in Kandy Edited by Dr. Ven. Kahawatte Siri Sumedha Thero and Dr. Bhikṣuṇī TN Gioi Huong.
31. Buddhism In Sri Lanka During The Period of 19^th to 21st Centuries. Buddhist Studies Seminar in Colombo. Edited by Prof. Ven. Medagama Nandawansa and Dr. Bhikṣuṇī TN Gioi

1. THE BILINGUAL BOOKS (VIETNAMESE-ENGLISH)

1. Bản Tin Hương Sen: Xuân, Phật Đản, Vu Lan (Hương Sen Newsletter: Spring, Buddha Birthday and Vu Lan, annual/ Mỗi Năm).
2. Danh Ngôn Nuôi Dưỡng Nhân Cách - Good Sentences Nurture a Good
3. Văn Hóa Đặc Sắc của Nước Nhật Bản-Exploring the Unique Culture of Japan.
4. Sống An Lạc dù Đời không Đẹp như Mơ - Live Peacefully though Life is not Beautiful as a Dream.

5. Hãy Nói    Lời    Yêu    Thương-Words   of    Love    and
6. Văn Hóa Cổ Kim qua Hành Hương Chiêm Bái -The Ancient- Present Culture in
7. Nghệ Thuật Biết Sống - Art of

1. THE TRANSLATED BOOKS

1. Xá Lợi Của Đức Phật (Relics of the Buddha), Tham

Weng Yew.

2. Sen Nở Nơi Chốn Tử Tù (Lotus in Prison), many
3. Chùa Việt Nam Hải Ngoại (Overseas Vietnamese Buddhist Temples).
4. Việt Nam Danh Lam Cổ Tự (The Famous Ancient Buddhist Temples in Vietnam).
5. Hương Sen, Thơ và Nhạc – (Lotus Fragrance, Poem and

Music).

6. Phật Giáo-Một Bậc Đạo Sư, Nhiều Truyền Thống (Buddhism: One Teacher – Many Traditions), Đức Đạt Lai Lạt Ma 14^th & Ni Sư Thubten
7. Cách Chuẩn Bị Chết và Giúp Người Sắp Chết-Quan Điểm Phật Giáo (Preparing for Death and Helping the Dying – A Buddhist Perspective).

BUDDHIST MUSIC ALBUMS

from POEMS of THÍCH NỮ GIỚI HƯƠNG

1. Đào Xuân Lộng Ý Kinh (The Buddha’s Teachings

Reflected in Cherry Flowers).

2. Niềm Tin Tam Bảo (Trust in the Three Gems).
3. Trăng Tròn Nghìn Năm Đón Chờ Ai (Who Is the Full

Moon Waiting for for Over a Thousand Years?).

4. Ánh Trăng Phật Pháp (Moonlight of Dharma-Buddha).
5. Bình Minh Tỉnh Thức (Awakened Mind at the Dawn) (Piano Variations for Meditation).
6. Tiếng Hát Già Lam (Song from Temple).
7. Cảnh Đẹp Chùa Xưa (The Magnificent, Ancient Buddhist

Temple).

8. Karaoke Hoa Ưu Đàm Đã Nở (An Udumbara Flower Is Blooming).
9. Hương Sen Ca (Hương Sen’s Songs).
10. Về Chùa Vui Tu (Happily Go to Temple for Spiritual Practices).
11. Gọi Nắng Xuân Về (Call the Spring Sunlight).
12. Đệ Tử Phật (The Buddha’s Disciples).

Please consult the Bảo Anh Lạc Bookshelf at this website:

http://huongsentemple.com/index.php/en/about-us/b-o-anh- l-c-bookshelf

PRACTICE MEDITATION AND PURE LAND

Author: Bao Anh Lac Bookshelf 56 - Huong Sen Buddhist Temple

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