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

ISBN: 978-1-0880-9822-6

THE FIRST WORDS

Every day Nuns and Buddhists at Hương Sen Buddhist Temple, California, USA, have practiced and recited following the Vietnamese scripture, “Nghi Lễ Hàng Ngày – 50 Kinh Tụng và các Lễ Vía trong Năm” (Daily Chanting – Fifty Discourses and Annual Festivals) of the Pureland Sect, which was composed in 2021 by Bhikkhunī Thích Nữ Giới Hương. It is based on the original ritual of her late Master, the Venerable Elder Hải Triều Âm at Liên Hoa Temple and Dược Sư Temple.¹

Since many Vietnamese-Americans, Hispanic, native Americans, and English speakers have come to Huong Sen Temple in search of practice and ritual, Bhikkhunī Giới Hương composed an English version of DAILY MONASTIC CHANTING. It encompasses 16 popular rituals to serve the spiritual needs of any Buddhist sect, including the Pure Land and Meditation Traditions as below:

1. Practice Meditation
2. The Ceremony for Peace
3. The Rice Offering to Buddhas
4. The Lunch Offering at the Dining Hall
5. The Ritual Offering Food To Hungry Ghosts
6. The Pureland Course of Amitabha Sutra
7. The Medicine Buddha Sutra
8. The New Year Ceremony

1 Please read: http://www.huongsentemple.com/index.php/vn/phat- phap/kinh-ta-ng-ca-a-cha-a-hs/6256-nghi-le-hang-ngay-20.

9. The Great Parinirvana Ceremony
10. The Buddha’s Birthday Ceremony
11. The Ullambana Festival (Parents’ Day)
12. The Marriage Ceremony
13. The Blessing Ceremony for The Deceased
14. The Ancestral Ceremony
15. The Enlightened Buddha Ceremony
16. The Uposatha Ceremony (Reciting Precepts)

With regard to mindful chanting, we take sources from the sacred book, Chanting from the Heart: Buddhist Ceremonies and Daily Practices of Thích Nhất Hạnh. In the field of the Pureland School, we have taken material from the above Vietnamese scripture, “Nghi Lễ Hàng Ngày,” and translated it into English.

We should chant at least once a week, any place and any time, or more often if we have more time. The chant will help to avoid negative thoughts, defilements, distractions -any of the myriad things that intrude into the one-pointed mind. We definitely feel the connectedness with Dharma (the Buddha’s teaching), we feel the spirit being lifted up, the awakening and the settling of the mind to enter meditation. We will become bright, enduring, detached, diligent, generous, loving, understanding and so on . . . because we practice following the chanting and the role model of Buddhas.

Chanting out loud or silently listening to chanting can also be very relaxing as we go about our day. It can be used to calm our mind before work or sleeping.

For the sake of all the general practitioners, there are some changes, combinations, additions, reductions, and creations made in this English version. This is the first

time that both traditions have been combined in an English version for the necessary needs at Huong Sen Buddhist Temple.

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.

Reciting the sutras, practicing the way of awareness

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.

(Thích Nhất Hạnh)

Hương Sen Temple, Riverside, California

March 15, 2023

Bhikkhunī TN Giới Hương

THE MEDICINE BUDDHA SUTRA

This sutra often is cited anytime or any place to bless for the sick.

1. Introduction
2. The incense offering
3. Salutation
   • Gratitude the Buddhas and Bodhisattvas
   • Gratitude the Buddhas in the past
   • Gratitude the Arahats
   • Gratitude the Ancestors
4. The repentance gatha
5. Opening verse
6. The Medicine Buddha Sutra
7. The insight that brings us to the other shore
8. Invoking the Boddhisattvas’ names
9. Read the Names of the Buddhas and Bodhisattvas
10. Taking refuge in the Amitabha Buddha
11. May the day and the night be well
12. Gatha on impermanence
13. Prayer for the deceased
14. Salutation thousands of Buddhas in three times

15. Taking refuge at three jewels
16. Sharing the merit & verse for closing
17. The divine gatha.

***

1.   INTRODUCTION

Leader: Today, we (the leader. ) and the sangha

have gathered at..... (the place.     ) to recite the

Medicine Buddha Sutra, invoke the Buddhas’ and Bodhisattvas’ names, make offerings, as well as transfer the merits to the sick (the full name, the Dharma name, age…).

May the Medicine Buddha bless him/her to be well and recovered.

May his/her bodhicitta mind be firm and always in the awakening and liberated state.

Namo the Eastern Realm Founder, Healing for Beings

– the Medicine Buddhaya. (ooo)

2.                                              THE INCENSE OFFERING

Leader: In gratitude, we offer this incense to all

Buddhas and Bodhisattvas throughout space and time.

May it be fragrant as Earth herself, reflecting our careful efforts, our wholehearted mindfulness, and the fruit of understanding, slowly ripening.

May we and all beings be companions of Buddhas and Bodhisattvas.

May we awaken from forgetfulness and realize our true home. (o)

Namo Offering the Incense Bodhisattva Mahasattvas. (3 times) (ooo)

3.   SALUTATION IN GRATITUDE

(All Sangha members read)

3. 1. GRATITUDE THE BUDDHAS AND BODHISATTVAS
4. Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in (o) (1 prostration)
5. Teaching and living the way of awareness in the very midst of suffering and confusion, Shakyamuni Buddha, the Fully Enlightened One, to whom we bow in gratitude. (o) (1 prostration)
6. Cutting through ignorance, awakening

our hearts and our minds, Manjushri, the Bodhisattva of Great Understanding, to whom we bow in gratitude. (o) (1 prostration)

4. Working mindfully, working joyfully for the sake of all beings,

Samantabhadra, the Bodhisattva of Great Action, to whom we bow in gratitude. (o) (1 prostration)

5. Seed of awakening and loving kindness in children and all beings, Maitreya, the Buddha to-be-born, to whom we bow in (o) (1 prostration)
6. Seeing the Buddha in everyone, Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in (o) (1 prostration)
7. Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in (ooo) (1 prostration)

• GRATITUDE THE BUDDHAS IN THE PAST

1. The Buddha Vipashyin, to whom we bow in (o) (1 prostration)
2. The Buddha Shikhin, to whom we bow in (o) (1 prostration)

The Buddha Vishvabhu, to whom we bow in gratitude. (o) (1 prostration)

3. The Buddha Krakkucchandha, to whom we bow in gratitude. (o) (1 prostration)
4. The Buddha Konagamana, to whom we bow in gratitude. (o) (1 prostration)
5. The Buddha Kashyapa, to whom we bow in (o) (1 prostration)
6. The Buddha Shakyamuni, to whom we bow in gratitude. (o) (1 prostration)
7. The Bodhisattva of Great Understanding, Manjushri, to whom we bow in gratitude. (o) (1 prostration)
8. The Bodhisattva of Great Action, Samantabhadra, to whom we bow in (o) (1 prostration)
9. The Bodhisattva of Great Compassion, Avalokiteshvara, to whom we bow in (ooo) (1 prostration)
10. The Bodhisattva of the Great Vow, Kshitigarbha, to whom we bow in gratitude. (ooo) (1 prostration)

• GRATITUDE THE ARAHATS

1. The Venerable Kashyapa, to whom we bow in gratitude. (o) (1 prostration)

2. The Venerable Shariputra, to whom we bow in gratitude. (o) (1 prostration)
3. The Venerable Maudgalyayana, to whom we bow in gratitude. (o) (1 prostration)
4. The Venerable Upali, to whom we bow in (o) (1 prostration)
5. The Venerable Ananda, to whom we bow in (ooo) (1 prostration)

3. 4. GRATITUDE THE ANCESTORS
4. Mother of Buddhas, Bodhisattvas, and all beings, nourishing, holding, and healing all, Bodhisattva Gaia, Great Mother Earth, precious jewel of the cosmos, to whom we bow in gratitude. (o) (1 prostration)
5. Radiating light in all directions, source of life on Earth, Mahavairocana Tathagata, Great Father Sun, Buddha of infinite light and life, to whom we bow in gratitude. (o) (1 prostration)
6. Seed of awakening and loving kindness in children and all beings,

Maitreya, the Buddha to-be-born, to whom we bow in gratitude. (o) (1 prostration)

4. Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in

gratitude. (ooo) (1 prostration)

4.                                             THE REPENTANCE GATHA

All wrongdoing arises from the mind.

When the mind is purified, what trace of wrong is left?

After repentance, my heart is light like the white clouds

that have always floated over the ancient forest in freedom. (o)

Namo the Repentance Bodhisattva Mahasattvas. (3 times) (ooo)

5.                                                              OPENING VERSE

The Dharma is deep and lovely.

We now have a chance to see, study, and practice it.

We vow to realize its true meaning.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

6.                                THE MEDICINE BUDDHA SUTRA

The Merit & Virtue of The Past Vows

of Medicine Master Vaidurya Light Tathagata

Thus, I have heard. At one time the Bhagavan was travelling through various lands to teach living

beings. He arrived at Vaisali [“City of Extensive Adornments”] and stayed beneath a tree from which music resounded. With him were eight thousand great Bhikshus and thirty six thousand Bodhisattvas Mahasattvas; also kings, ministers, Brahmans, lay disciples; gods, dragons, and the rest of the eightfold division; beings both human and non-human. The immeasurable great multitude respectfully surrounded him, and he spoke Dharma for them.

At that time, the Dharma Prince Manjusri, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and, inclining his head and placing his palms together, said to the Bhagavan, “World Honored One! We wish you would speak about such Dharmas as the Buddhas’ names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to the sentient beings in the Dharma-Image Age.”

The Buddha then praised the Pure Youth Manjusri: “Good indeed! Good indeed, Manjusri. With great compassion you now request that I speak about the Buddhas’ names and the merit and virtue of their past vows, for the sake of

rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma-Image Age. Listen attentively to my words and reflect on them extremely well, for I will now answer you.”

Manjusri said, “Please do speak. We are glad to listen.”

The Buddha told Manjusri, “Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called

`Pure Vaidurya.’ The Buddha there is named Medicine Master Vaidurya Light Tathagata, of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavan. Manjusri, when that World Honored One, Medicine Master Vaidurya Light Tathagata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek.

THE FIRST GREAT VOW: I vow that in a future life, when I attain anuttarasamyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty- two heroic features and the eighty subsidiary

characteristics, and I will enable all beings to become as I am.

THE SECOND GREAT VOW: I vow that in a future life when I attain Bohdi, my body will be as bright and clear as Vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.

THE THIRD GREAT VOW: I vow that in a future life when I attain Bodhi, I will, by means of limitless, unbounded wisdom and skill-in- means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.

THE FOURTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi, and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.

THE FIFTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Should there be any violation,

upon hearing my name, they will regain their purity and not fall in the evil destinies.

THE SIXTH GREAT VOW: I vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunchbacked, or afflicted with skin disease, insanity, or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.

THE SEVENTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor, without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.

THE EIGHT GREAT VOW: I vow that in a future life when I attain Bodhi, if there are women who give rise a deep loathing for their female body and wish to renounce it because

they are oppressed and disturbed by the myriad suffering of being female, upon hearing my name, they will be turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.

THE NINTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.

THE TENTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are torn by griefand distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.

THE ELEVENTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma

in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.

THE TWELFTH GREAT VOW: I vow that

in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music and various kinds of talents, so that their hearts’ delights will be fulfilled.

Manjusri, these are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, made while cultivating the Bodhisattva Way.

Moreover, Manjusri, if I were to speak for an eon or more about the great vows made by the World Honored One, Medicine Master Vaidurya Light Tathagata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments

of his Buddhaland, I could not finish.

That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. The ground is made of Vaidurya, with golden cords lining the roads. The city walls, towers, palace pavilions, studios, windows, and latticework are all made of the seven treasures. The merit, virtue, and adornments of this land are identical to those of the Western Land of the Ultimate Bliss.

Residing in that land are two Bodhisattvas Mahasattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. They are able to maintain the precious treasure of the Proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathagata. Therefore, Manjusri, all good men and women who have faith should vow to be born in that Buddha’s land.

At that time, the World Honored One again spoke to the Pure Youth Manjusri saying, “Manjusri, there are living beings who don’t distinguish good from evil, who indulge in greed and stinginess, and who knows nothing of giving or its rewards. They are stupid, ignorant, and

lack the foundation of faith. They accumulate much wealth and many treasures and ardently guard them. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret.

They are other innumerable avaricious and miserly living beings who hoard money and necessities that they don›t use even for themselves, how much less for their parents, wives, or servants, or for beggars! At the end of their lives, such beings will be reborn among the hungry ghosts or animals. If they heard the name of that Buddha, Medicine Master Vaidurya Light Tathagata, in their former human existence, and they recall that Tathagata’s name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm. Moreover, they will remember their past lives and will dread the suffering of evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will not begrudge giving whatever they have. Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body, to say

nothing of their money and property!

Moreover, Manjusri, there are beings who, although they study under the Tathagata, nonetheless violate the sila. Others, although they do not violate the sila, nonetheless transgress the rules and regulations. Others, although they do not violate the sila or rules and regulations, nonetheless destroy their own proper views. Others, although they do not destroy their own proper views, nonetheless neglect learning, so they are unable to understand the profound meaning of the Sutras that the Buddha speaks. Others, although they are learned, nonetheless give rise to overweening pride. Shadowed by overweening pride, they justify themselves and disparage others, slander the Proper Dharma, and join the retinue of demons.

Such fools act on their misguided views and further, cause immeasurable millions of beings to fall into pits of great danger. These beings will drift endlessly in the realms of the hells, the animals, and the ghosts. But if they hear the name of Medicine Master Vaidurya Light Tathagata, they will be able to renounce their evil practices and cultivate wholesome Dharmas, and thereby avoid falling into evil destinies. If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate

wholesome Dharmas, by the awesome power of the past vows of that Tathagata, get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. They will hold proper views and will be ever vigorous. Their minds will be well regulated and joyful, enabling them to renounce their families and leave the   householder’s life. They will take up a maintain study of the Tathagata’s Dharma without any violation. They will have proper views and erudition; they will understand profound meanings and yet be free from overweening pride. They will not slander the Proper Dharma and will never join the ranks of demons. They will progressively cultivate the practices of Bodhisattvas and will soon bring them to perfection.

Moreover, Manjusri, if there are sentient beings who harbor stinginess, greed, and jealousy, who praise themselves and disparage others, they will fall into the three evil destinies for countless thousands of years where they will undergo intense suffering. After undergoing intense suffering, at the end of their lives they will be born into the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads. Or they may be reborn

among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease.

If such beings in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and by this good cause are able to remember it and sincerely take refuse with that Buddha, then, by means of the Buddha’s spiritual power, they will be liberated from all sufferings. They will be endowed with keen faculties and they will be wise and erudite. They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation.

Moreover, Manjusri, there may be beings who delight in perversity and engage in legal disputes, bringing trouble to others as well as themselves. In their actions, speech, and thoughts, they create ever-increasing amounts of evil karma. Never willing to benefit and forgive others, they scheme to harm one another instead. They pray to the spirits of the mountain forests, trees, and graves. They kill living beings in order to make sacrifices of blood and flesh to the yaksa and

raksasa ghosts. They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras. They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies.

However, if the victims hear the names of medicine Master Vaidurya Light Tathagata, then all those evil things will lose their power to do harm. The evildoers will become kind to one another. They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity. Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other, they will seek to benefit one another.

Moreover, Manjusri, there may be those among the fourfold assembly of Bhikshus, Bhikshunis, Upasakas, and Upasikas, as well as other good men and women of pure faith, who accept and uphold the eight precepts either for one year or for three months, practicing and studying them. With these good roots, they may vow to be born in the Western Land of Ultimate Bliss where the Buddha of Limitless Life dwells, to hear the Proper Dharma, but their resolve may not be firm. However, if they hear the name of the World Honored One, Medicine Master Vaidurya

Light Tathagata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas, whose names are: Manjusri Bodhisattva, The Bodhisattva Who Observes the Sounds of the World, Great Strength Bodhisattva, Inexhaustible Intention Bodhisattva, Jeweled Udumbara Flower Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, and Maitreya Bodhisattva. Those eight great Bodhisattvas will appear in space to show them the way, and they will naturally be born by transformation in that land, amid precious flowers of myriad colors.

Or they may be born in the heavens due to this cause. Although reborn in the heavens, their original good roots will not be exhausted and so they will not fall into the evil destinies again. When their life in the heavens ends, they will be born among people again. They may be wheel-turning kings, reigning over the four continents with awesome virtue and ease, bringing uncountable hundreds of thousands of living beings to abide in the practice of the ten good deeds. Or they may be born as Ksatriyas, Brahmans, laymen, or sons of honorable families. They will be wealthy, with storehouses filled to overflowing. Handsome in appearance, they will be surrounded by a great retinue of relatives.

They will be intelligent and wise, courageous and valiant, like great and awesome knights. If a woman hears the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely cherishes it, in the future she will never again be born as a female.

Moreover, Manjusri, when Medicine Master Vaidurya Light Tathagata attained Bodhi, by the power of his past vows he contemplated all the sentient beings who were undergoing various kinds of sicknesses and sufferings. Some suffered from diseases such as emaciation, atrophy, severe thirst, or yellow fever; others were harmed by paralysis ghosts or by poisonous hexes; some died naturally when young, while others experienced untimely deaths. He wishes to dispel all their sicknesses and suffers, and to fulfill their wishes.

At that time, the World Honored One entered a samadhi called extinguishing the suffering and distress of all beings.” After he entered this samadhi, a great light came forth from his flesh- cowl. From amid that light he proclaimed this magnificent dharani:

Na mo bo qie fa diBi Sha SheJu lu bi liu liBo la poHe la she yeDa tuo jie duo ye E la he diSan miao san pu tuo yeDa zhi tuo nan Bi sha shiBi sha shiBi sha sheSan mo jie diSuo he

After he spoken that mantra from amid the light,

the earth trembled and emitted great light. All beings› sicknesses and sufferings were cast off, and they felt peaceful and happy.

Manjusri, if you see a man (or a woman) who is ill, you should single-mindedly and frequently clean and bathe him and rinse him mouth. Provide him with food, medicine, or water that is free of insects, over many of which the dharani has been recited 108 times. After the sick person has taken it, all his sicknesses and sufferings will be gone. If this person has a wish, he should recite this mantra with utmost sincerity. Then he will obtain whatever he wished for, and his life will be prolonged and free from illness. At the end of his life, he will be reborn in that Buddha’s land. He will become irreversible and will ultimately attain bodhi. Therefore, Manjusri, if there are men and women, who with utmost sincerity, diligently worship and make offerings to Medicine master Vaidurya Light Tathagata, they should always recite this mantra and never forget it.

Moreover, Manjusri, men or women of pure faith, who have heard all the names of Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, should recite and uphold them. In the early morning, after brushing their teeth and bathing, they should make offerings

of fragrant flowers, incense, perfumed balms, and various kinds of music before an image of that Buddha. They should personally write out this sutra or ask others to do so, and they should single-mindedly and constantly recite it. If they listen to explanations of its meaning from a Dharma Master, they should make offerings to him of all necessities, so that he is without the slightest want. In this way, they will receive the mindful protection of the Buddhas. All of their wishes will be fulfilled, and they will ultimately attain Bodhi.

At that time, the Pure Youth Manjusri said to the Buddha, “World Honored One, I vow that in the Dharma-Image Age, using various expedient means, I shall enable good men and women of pure faith to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Even during their sleep, I will awaken them with this Buddha’s name.

World Honored One, there may be those who accept and uphold this Sutra, read and recite it, explain its meanings for others, write it out themselves, or tell others to write it out. They may revere it by making offerings of various flowers, paste incense, powdered incense, stick incense, flower garlands, necklaces, banners, canopies, and music. They may make bags of

five-colored thread in which to keep this Sutra. They may sweep clean a place and arrange a high altar on which to place this Sutra. At that time, the Four Heavenly Kings with their retinues and other innumerable hundreds of thousands of gods will come to that place to worship and protect it.

World Honored One, its should be known that if, in the place where this precious Sutra circulates, people can accept and uphold it, then due to the merit and virtue of the past vows of that World Honored One, Medicine Master Vaidurya Light Tathagata, because they have heard his name, none of those people will meet with untimely death. In addition, none of them will be robbed of his vital energies by evil ghosts and spirits. Those people whose vital energies have already been robbed will have their health restored, and they will be happy and at peace in body and mind.

The Buddha told Manjusri, “So it is, so it is! It is exactly as you say. Manjusri, if there are good men and women of pure faith who wish to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata, they should first make an image of that Buddha and arrange a pure and clean dais on which to place the image. Then they should strew all kinds of flowers,

burn various incenses, and adorn the place with a variety of banners and streamers. For seven days and seven nights they should hold the eight precepts and eat pure food. Having bathed until clean and fragrant, they should put on clean clothes. Their minds should be undefiled, without thoughts of anger and malice. Toward all sentient beings, they should cherish thoughts of benevolence, peace, kindness, compassion, joy, giving, and equanimity.

Playing musical instruments and singing praises, they should circumambulate to the right of the Buddha›s image. Moreover, they should recall the merit and virtue of that Tathagata›s past vows. They should read and recite this Sutra, ponder its meaning, and lecture on and explain it. Then they will obtain whatever they seek: those who seek long life will attain longevity; those who seek wealth will gain wealth; those who seek an official position will obtain it; and those who seek a son or a daughter will have one.

Moreover, if a person suddenly has nightmares, sees ill omens, notices strange birds flocking together, or perceives many uncanny events in his dwelling can worship and make offerings of many fine things to that World Honored One, Medicine Master Vaidurya Light Tathagata, then the nightmares, ill omens, and inauspicious things

will disappear and will no longer trouble him.

When a person is endangered by water, fire, knives, or poison; or finds himself on a steep cliff or in a dangerous place; or faces fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, mosquitoes, gnats, or other frightful things, if he can single- mindedly recollect, worship, and make offerings to that Buddha, he will be liberated from all those frightful things. When other countries invade or when there are thieves or riots, if a person can recollect and worship that Tathagata, then he will be free of all these as well.

Moreover, Manjusri, there may be good men and women of pure faith, who, all their lives, do not worship other gods, but single mindedly take refuge with the Buddha, The Dharma, and the Sangha. They acceptand uphold precepts, such as the five precepts, the ten precepts, the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu, or the five hundred precepts of a Bhikshuni. Perhaps they have violated some of the precepts they received and are afraid of falling into the evil destinies. If they concentrate on reciting that Buddha’s name and worship and make offerings to him, they definitely will not be reborn in the three evil destinies.

If there is a woman about to give birth who suffers great pain, if she sincerely recites his name and worships, praises, venerates, and makes offerings to that Tathagata, all her sufferings will be dispelled. The newborn child will be sound and healthy, and will have upright features. Seeing him will make people happy. He will be keen and intelligent, peaceful and secure, and with few ailments, and no evil will come to rob him of his vitality.

At that time the World Honored One said to Ananda, “The merit and virtue of the World Honored One, Medicine Master Vaidurya Light Tathagata, which I have just extolled, is the extremely profound practice of all Buddhas. It is difficult to fathom and to comprehend. Do you believe it or Not?

Ananda said, Great virtuous World Honored One, I have absolutely no doubts regarding the Sutras spoken by the Tathagata. Why? Because all Buddhas› karmas of body, speech, and mind are pure. World Honored One, the sun and moon could fall, Wonderfully High, the king of mountains, could be toppled or shaken, but the words of the Buddhas never change.

World Honored One, there are sentient beings deficient in faith who hear about the extremely profound practices of all Buddhas and think to

themselves, `How could one obtain such supreme merit and benefit merely by reciting the name of a single Buddha, Medicine Master Vaidurya Light Tathagata?’ Due to this lack of faith, they give rise to slander. During the long night, they lose great benefit and joy and fall into the evil destinies, where they wander ceaselessly.

The Buddha told Ananda, “If these sentient beings hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely accept and uphold it without any doubt, they cannot possibly fall into the evil destinies.

Ananda, this is the extremely profound practice of all Buddhas, which is difficult to believe and to understand! You should know that your ability to accept this comes from the awesome power of the Tathagata. Ananda, all Hearers, Solitarily Enlightened Ones, and the Bodhisattvas who have not yet ascended to the Grounds are incapable of believing and understanding this Dharma as it really is. Only the Bodhisattvas who are destined in one life to attain Buddhahood are capable of understanding.

Ananda, it is difficult to obtain a human body. It is also difficult to have faith in and to revere the Triple Jewel. It is even more difficult to be able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata.

Ananda, Medicine Master Vaidurya Light Tathagata possesses boundless Bodhisattvas practices, limitless skillful expedients, and immeasurably vast great vows. If I were to speak extensively of those for an eon or more, the eon would soon end, but that Buddha’s practices, vows, and skillful expedients have no end!

At that time within the assembly, a Bodhisattva Mahasattva named One Who Rescues and Liberates arose from his seat, bared his right shoulder, knelt with his right knee on the ground, leaned forward with his palms joined together, and said to the Buddha, “Greatly virtuous World Honored One! During the Dharma Image Age, there will be living beings afflicted with various diseases, emaciated from chronic illnesses, unable to eat or drink, their throats parched and their lips dry. Such a being sees darkness gathering all around him as the signs of death appear. While lying in bed, surrounded by his weeping parents, relatives, and friends, he sees the messengers of Yama leading his spirit before that king of justice. Every sentient being has spirits that stay with him throughout his life. They record his every deed, both good and evil, to present to Yama, the king of justice. At that time, King Yama interrogates this person in order to tally his karma and mete out judgement

according to his good and evil deeds.

At that time, if the sick person›s relatives and friends, on his behalf, can take refuge with the World Honored One, Medicine Master Vaidurya Light Tathagata, and request members of the Sangha to recite this Sutra, to light seven layers of lamps, and to hang up the five colored banners for prolonging life, then it is possible for his spirit to return. As if in a dream, the person will see everything very clearly himself.

If his spirit returns after seven, twenty-one, thirty-five, or forty-nine days, he will feel as if awakened from a dream and will remember the retributions that he underwent for his good and bad karma. Having personally witnessed the retributions of his own karma, he will never again do any evil, even if his very life is endangered. Therefore, good men and women of pure faith should accept and uphold the name of Medicine Master Vaidurya Light Tathagata and, according to their capability, worship and make offerings to him.

At that time Ananda asked the Bodhisattva Who Rescues and Liberates, “Good man, how should we worship and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata? And how should we make the banners and lamps that prolong life?

The Bodhisattva Who Rescues and Liberates said, “Greatly Virtuous One, if there is a sick person who wishes to be freed from sickness and suffering, for his sake one should accept and uphold the eight precepts for seven days and seven nights, and make offerings to the Bhikshu Sangha of as many items of food, drink, and other necessities as are in his power to give.

During the six periods of the day and night one should worship, practice the Way, and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata. Read and recite this Sutra forty-nine times, light forty-nine lamps, and make seven images of that Tathagata. In front of each image place seven lamps, each as large as a cartwheel. These lamps must be kept burning continuously for forty-nine days. Hang up five colored banners that are forty-nine spans long. Liberate a variety of living creatures, as many as forty-nine species. Then the sick one will be able to surmount the danger and will not suffer an untimely death or be held by evil ghosts.

Furthermore, Ananda, in the case of ksatriya princes who are due to be anointed on the crowns of their heads, at a time when calamity arises, such as pestilence among the population, invasion by foreign countries rebellion within their territories, unusual changes in the stars, a solar or lunlar

eclipse, unseasonal winds and rains, or prolonged drought, those ksatriya princes should bring forth an attitude of kindness and compassion toward sentient beings and grant amnesty to all prisoners. They should follow the above mentioned methods to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata. Due to these good roots and the power of that Tathagata’s past vows, the country will be safe and peaceful, the winds and rains will be timely, the crops will ripen, and all sentient beings will be blissful and free of disease. Within this country there will be no violence, nor any yaksas or other spirits that harm sentient beings, and all evil omens will vanish.

The Ksatriya princes who are due to be anointed on the crowns of their heads will enjoy longer lives and good health, and they will be at ease and free from illness. Ananda, if the queens, the princes, the ministers or court councilors, the ladies of the palace, the provincial officials or the common people suffer from diseases or other difficulties, they should also hang up five-colored spiritual banners, light lamps, and keep them burning, liberate living creatures, strew flowers of various colors, and burn precious incense. Then those people will be cured of their diseases and relieved of their difficulties.

Then Ananda asked the Bodhisattva Who Rescues and Liberates, “Good man, how can a life that has come to an end be prolonged?”

The Bodhisattva Who Rescues and Liberates answered, “Great Virtuous One, did you not hear the Tathagata say that there are nine kinds of untimely death? That is why people are exhorted to make life-prolonging banners and lamps to cultivate all kinds of blessings. Through such cultivation of blessings, they will be freed from suffering and adversity for the rest of their lives”.

Ananda asked, “What are the nine kinds of untimely death?”

The Bodhisattva Who Rescues and Liberates said, “There may be living beings who, although not seriously ill, have neither medicine nor a doctor to treat them, or else they meet a doctor who gives them the wrong medicine; consequently they meet with an untimely death. Some of them believe in worldly cults, whose deviant teachers frighten them with false prophecies. Unable to set their minds at ease, they consult oracles to find out what calamities are in store for them. In order to propitiate the spirits, they kill various creatures. They pray to wang liang ghosts for aid and protection. Although they wish to prolong their lives, their efforts are to no avail. The deludedly hold to wrong beliefs and perverse

views. Thus they meet with an untimely death and fall into the hells, never to come out. This is the first kind of untimely death.

The second kind of untimely death is to be executed at the hands of the law. The third kind is to hunt for sport, to indulge in drinking and lust, or to become excessively dissipated, and then be waylaid by nonhuman beings that rob one›s essence and energy. The fourth is to be burned to death; the fifth is to drown; the sixth is to be devoured by wild beasts; the seventh is to fall from a steep cliff; the eight is to be harmed by poison, voodoo, evil mantras, or corpse-raising ghosts; the ninth is to die from hunger and thirst. These are the nine kinds of untimely deaths generally spoken of by the Tathagata. There are also innumerable other kinds which cannot all be spoken of here.

Moreover, Ananda, King Yama keeps track of the karmic records of all the inhabitants of the world. If there are beings who are not filial to their parents, who commit the Five Rebellious Acts, who revile the Triple Jewel, who destroy the laws of the country, or who violate the precept of truthfulness, then Yama, the king of justice, examines and punishes them according to the severity of their offenses.     Therefore, I encourage people to light lamps and make

banners, to liberate beings and cultivate blessings so that they can overcome suffering and peril and forestall all disasters.”

At that time, twelve great yaksa generals were present in the assembly. They were: General Kumbhira, General Vajra, General Mihira, General Andira, General Anila, General Sandira, General Indra, General Pajra, General Makura, General Kinnara, General Catura, and General Vikarala.

These twelve great yaksa generals, each with a retinue of seven thousand yaksas, simultaneously raised their voices and addressed the Buddha, “World Honored One! Today, by relying on the Buddha’s awesome power, we are able to hear the name of the World Honored One Medicine Master Vaidurya Light Tathagata! As a result, we are no longer afraid of the evil destinies. All of us are of one mind to take refuge with the Buddha, the Dharma, and the Sangha to the end of our lives. We vow to support all living beings and to benefit them, so that they may live in peace and happiness. In whatever cities, village, countries, or secluded forests this Sutra circulates, or wherever people accept and uphold the name of Medicine Master Vaidurya Light Tathagata and venerate and make offerings to him, we, together with our retinues, will guard

and protect them, deliver them from all distress, and fulfill all their wishes. If a person wishes to dispel illnesses and difficulties, he should read or recite this Sutra and tie a five colored thread into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled.”

At that time, the World Honored One praised the great yaksa generals, saying “Good indeed, good indeed, mighty yaksa generals! All of you who want to repay the kindness of the World Honored One, Medicine Master Vaidurya Light Tathagata, should always benefit beings and bring peace and happiness to them in this way.”

Then Ananda said to the Buddha, “World Honored One, what should we call this teaching? How should we uphold it?”

The Buddha told Ananda, “This teaching is called, `The Merit and Virtues of the Past Vows of Medicine Master Vaidurya Light Tathagata.’ It is also called `Twelve Spiritual Generals’Vows to Use Spiritual Mantras to Benefit Living Beings.” It is also called, “Eradicating All Karmic Obstacles.’ You should uphold it in this way.”

When the Bhagavan had finished speaking, all the Bodhisattvas Mahasattvas, great Hearers, kings, ministers, Brahmans, laypeople, gods, dragons, yaksas, gandharvas, asuras, kinnaras, garudas,

mahoragas, humans, and non-human beings, and all the great assembly, on hearing what the Buddha had said, were greatly delighted. They received it with faith and respectfully practiced it.

(Translated by The Buddhist Text Translation Society)

7.   THE INSIGHT THAT BRINGS US TO THE OTHER SHORE

The Heart of Prajnaparamita (Perfect Wisdom)

Avalokiteshvara while practicing deeply with the Insight that Brings Us to the Other

Shore, suddenly discovered that all of the five Skandhas are equally empty, and with this realization he overcame all Ill-being (suffering). (o)

Listen Sariputra, this Body itself is Emptiness and Emptiness itself is this Body.

This Body is not other than Emptiness and Emptiness is not other than this Body.

The same is true of Feelings, Perceptions, Mental Formations, and Consciousness. (o)

Listen Sariputra, all phenomena bear the mark of Emptiness; their true nature is the nature of neither Birth nor Death, neither Being nor Non- being, neither Defilement nor Purity, neither Increasing nor Decreasing. (o)

That is why in Emptiness, Body, Feelings, Perceptions, Mental Formations and Consciousness are not separate self-entities. The Eighteen Realms of Phenomena which are the six Sense Organs, six Sense Objects, and six Consciousnesses are also not separate self- entities. (o)

The Twelve Links of Interdependent Arising and their Extinction are also not separate self-entities. Ill-being, the Causes of Ill-being, the End of Ill- being, the Path, insight and attainment, are also not separate self-entities. Whoever can see this no longer needs anything to attain. (o)

Bodhisattvas who practice the Insight that Brings Us to the Other Shore see no more obstacles in their mind, and because there are no more obstacles in their mind, they can overcome all fear, destroy all wrong perceptions and realize Perfect Nirvana.

All Buddhas in the past, present and future by practicing the Insight that Brings Us to the Other Shore, are all capable of attaining Authentic and Perfect Enlightenment. (o)

Therefore, Sariputra, it should be known that

the Insight that Brings Us to the Other Shore is a Great Mantra, the most illuminating mantra, the highest mantra, a mantra beyond compare, the True Wisdom that has the power to put an end to all kinds of suffering. (o)

Therefore, let us proclaim a mantra. To praise the Insight that Brings Us to the Other Shore.

Gone, gone, gone beyond, gone to the other shore, awake, rejoice! (3 times) (o)

Namo the Great Compassionate Avalokiteshvara Bodhisattva. (3 times) (ooo)

8.      INVOKING THE BODHISATTVAS’ NAMES

• AVALOKITESHVARA

We invoke your name, Avalokiteshvara. We aspire to learn your way of listening in order to help relieve the suffering in the world. You know how to listen in order to understand. We invoke your name in order to practice listening with all our attention and openheartedness. We will sit and listen without any prejudice. We will sit and listen without judging or reacting.

We will sit and listen in order to understand. We will sit and listen so attentively that we will be able to hear what the other person is saying and

also what is being left unsaid. We know that just by listening deeply we already alleviate a great deal of pain and suffering in the other person. (o)

• MANJUSHRI

We invoke your name, Manjushri. We aspire to learn your way, which is to be still and to look deeply into the heart of things and into the hearts of people. We will look with all our attention and openheartedness. We will look with unprejudiced eyes. We will look without judging or reacting. We will look deeply so that we will be able to see and understand the roots of suffering and the impermanent and selfless nature of all that is. We will practice your way of using the sword of understanding to cut through the bonds of suffering, thus freeing ourselves and other species. (o)

• SAMANTABHADRA

We invoke your name, Samantabhadra. We aspire to practice your vow to act with the eyes and heart of compassion, to bring joy to one person in the morning and to ease the pain of one person in the afternoon. We know that the happiness of others is our own happiness, and we aspire to practice joy on the path of service. We know that every

word, every look, every action, and every smile can bring happiness to others. We know that if we practice wholeheartedly, we ourselves may become an inexhaustible source of peace and joy for our loved ones and for all species. (o)

• KSHITIGARBHA

We invoke your name, Kshitigarbha. We aspire to learn your way of being present where there is darkness, suffering, oppression, and despair, so we can bring light, hope, relief, and liberation to those places. We are determined not to forget about or abandon those in desperate situations. We will do our best to establish contact with those who cannot find a way out of their suffering, those whose cries for help, justice, equality, and human rights are not being heard. We know that hell can be found in many places on Earth. We will do our best not to contribute to creating more hells on Earth, and we will help transform the hells that already exist. We will practice in order to realize the qualities of perseverance and stability, so that, like the Earth, we can always be supportive and faithful to those in need. (o)

• SADAPARIBHUTA

We invoke your name Sadaparibhuta. We aspire

to learn your way of looking deeply with the eyes of nondiscrimination in order to see the virtuous qualities of others. Whenever you meet anyone, you bow respectfully and say in appreciation: I respect you deeply. You are a future Buddha. We vow to look deeply into ourselves to recognize the positive qualities that are there, to accept and to love ourselves. We vow only to water positive seeds in ourselves and in those around us. Then our thoughts, words, and deeds will give rise to self-confidence and acceptance in ourselves, our children, grandchildren, and all those we know. We vow to look deeply with the eyes of nondiscrimination to see that your joy and success is also our joy and success. We vow to behave and to speak with humility and respect. We vow to practice loving speech to help people who underestimate themselves see that they are wonders of the universe. We know that only when we are able to transcend the barriers of a separate self, shall we be able to transform the superiority, inferiority, and equality complexes and realize true happiness and freedom. (o)

Namo the Great Bodhisattva Mahasattvas.

(3 times) (ooo)

9.   READ THE NAMES

OF BUDDHAS & BODHISATTVAS

The river of attachment is ten thousand miles long. The waves on the ocean of confusion stretch so far. If you wish to go beyond the realms of samsara, Recollect the Buddha with one pointed mind. (o)

The Pure Land is available in our True Mind.

Amitabha manifests from the true nature of things,

Shining light on the three worlds and the ten directions,

Always abiding in the present moment. May I go back to Amitabha Buddha, The founder of the Pure Land,

The source of limitless lifespan. May I with one heart visualize And recollect this holy name.

Namo Shakyamuni Buddha, the Fully Awakened One. (3 times) (o)

Namo Amitabhaya Buddhaya, the Buddha of Infinite Light. (3 times) (o)

Namo Manjushri, the Bodhisattva of Great

Understanding. (3 times) (o)

Namo Samantabhadra, the Bodhisattva of Great Action. (3 times) (o)

Namo Avalokiteshvara, the Bodhisattva of Great Compassion. (3 times) (o)

Namo Kshitigarbhaya Bodhisattvaya,

the Bodhisattva of Great Aspiration. (3 times) (ooo)

10.  TAKING REFUGE IN AMITABHA BUDDHA

Taking refuge in the Amitabha Buddha In the wondrous ultimate dimension,

I devote my heart to returning to myself And holding to the source of mindfulness.

I have vowed to go for refuge to the Amitabha Buddha. (o)

I bow my head and ask the Buddha To receive us in his embrace.

As the Pure Land manifests, Please bring your torch of light To shine onto my thoughts.

Please bring the boat of long lifespan To carry my body through life

So I live with peace and joy,

So my aspiration can be fully realized. Buddha, please always protect me. (o)

Not letting my mind grow slack, So that I end wrong perceptions And the affliction fall away.

In the present moment

Buddha can be found in this world.

Taking every step with solidity and freedom We walk in the Pure Land.

When we live the present moment mindfully, The Pure Land is already a reality.

So whatever form we take in the future, We can be assured of peace and joy. (o)

If we are able to recollect the Amitabha With undispersed, one-pointed mind, The nine lotus grades will appear.

May we enjoy life for ourselves and others And know in advance our time of death.

At death may our mind not flinch, Our body not be sick and in pain, Our thoughts not waiver. (o)

May the Amitabha and his holy assembly Holding up the golden lotuses

Be present without delay.

Together may we set out in freedom

May we see the Buddha in the opening lotus. May the Pure Land be our home.

I bow my head to ask Buddha to be my witness To my never slackening practice. (o)

Namo Amitabha Buddha. (3 times) (ooo)

11. MAY THE DAY & NIGHT BE WELL May the day be well and the night be well. May the midday hour bring happiness

In every minute and every second, may the day

and night be well.

By the blessing of the Triple Gem, may all things be protected and safe.

May all beings born in each of the four ways live in a land of purity.

May all in the Three Realms be born upon Lotus Thrones.

May countless wandering souls realize the three virtuous positions of the Bodhisattva Path.

May all living beings, with grace and ease, fulfill

the Bodhisattva Stages.

The countenance of the World-Honored One, like the full moon

or like the orb of the sun, shines with the light of clarity.

A halo of wisdom spreads in every direction, enveloping all with love and compassion, joy and equanimity.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

12. GATHA ON IMPERMANENCE The day is now Our lives are shorter. Let us look carefully. What have we done?

Noble Sangha, with all our heart,

let us be diligent, engaging in the practice.

Let us live deeply, free from our afflictions,

aware of impermanence so that life does not drift away without meaning. (ooo)

13.  PRAYER

Namo the Buddhas, Bodhisattvas and the Dharma Protective Deities prove,

Today, we (the leader. ) and the sangha

have gathered at..... (the place.     ) to recite the

Medicine Buddha Sutra, invoke the Buddhas’ and Bodhisattvas’ names, make offerings, as well as transfer the merits to the sick (the full name, the Dharma name, age…).

May the Medicine Buddha bless him/her to be well and recovered.

May his/her bodhicitta mind be firm and always in the awakening and liberated state.

We also would like to return this merit to pray for Buddhists... (the full name, the Dharma name, age...) together with   the   householders   and all Sangha members present here are always healthy, happy and diligent in practice. May all year round be auspicious and joy. May our bodhicitta firm; our wills are steady; and we will gain self-awareness as well as the perfective enlightenment. (o)

Again, we give back this merit to pray for the deceased... (the full name, the Dharma name, longevity...) with our ancestors and parents in the past, the heroic warriors sacrificed for the country, the deceased died in rivers, accidents and other reasons. There are twelve kinds of

souls with names or unname. May all of them overcome the suffering ocean of the bad karma and be peaceful at the Pure land and practice with Buddhas and Bodhisattvas.

Finally, may all sentient beings soon complete the Way of Love and Understanding.

Namo the Eastern Realm Founder, Healing for Beings – the Medicine Buddhaya. (ooo)

14.  SALUTATION THOUSANDS BUDDHAS IN THREE TIMES

There are many the great causes

The ten directions, three lives and realms I keep my body and mind pure

Pay homage at all without being left behind. (o)

We pay respects sincerely to the four graces of the three realms:

Namo the Buddhas of the kalpa thousands in the past. (o) (1 prostration)

Namo the Buddhas of the kalpa thousands in the present. (o) (1 prostration)

Namo the Buddhas of the kalpa thousands in the future. (o) (1 prostration)

15.  TAKING REFUGE AT THREE JEWELS

-I take refuge in the Buddha,

the one who shows me the way in this life. I take refuge in the Dharma,

the way of understanding and of love. I take refuge in the Sangha,

the community that lives in harmony and awareness. (o) (1 prostration)

-Dwelling in the refuge of Buddha,

I clearly see the path of light and beauty in the world.

Dwelling in the refuge of Dharma,

I learn to open many doors on the path of transformation.

Dwelling in the refuge of Sangha,

shining light that supports me, keeping my practice free of obstruction. (o) (1 prostration)

-Taking refuge in the Buddha in myself,

I aspire to help all people recognize their own awakened nature,

realizing the Mind of Love.

Taking refuge in the Dharma in myself,

I aspire to help all people fully master the ways of practice

and walk together on the path of liberation. Taking refuge in the Sangha in myself,

I aspire to help all people build Fourfold Communities,

to embrace all beings and support their transformation. (ooo) (1 prostration)

16.  SHARING THE MERIT & VERSE FOR CLOSING

Reciting the sutras, practicing the way of awareness 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 be born now in the Pure Land within the heart of a lotus flower.

In the moment when the lotus blooms,

we touch the reality of no-birth and no-dying.

May Buddhas and Bodhisattvas be our companions

on the wonderful path of practice. (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 Amitabha Buddhaya. (ooo)

17.                                                      THE DIVINE GATHA

Gods, nagas, asuras and yakshas

Come here, with all your heart listen to the Dharma.

Protect the Buddha-dharma so that it may endure

And all may act in the spirit of the Buddha’s teaching.

When you have come to hear the Dharma, Whether you are under the earth or in the sky, Look at all beings with the eyes of love.

Day and night abide in the right practice. May the world always be safe and secure, Impregnated by the merit of wisdom and love.

May all the obstacles of wrong doing be dissolved.

May we live behind afflictions

and know always how to touch peace and joy.

May the Sangha with determination observe the precepts,

Be diligent in the practice of meditative concentration.

May the flower of awakened understanding bloom beautifully

And everywhere may all species have happiness.

Namo the Dharma Protective Bodhisattva Mahasattva. (3 times) (ooo)

BẢO ANH LẠC BOOKSHELF

Dr. Bhikṣuṇī TN Giới Hương composed

1. THE VIETNAMESE BOOKS
2. Bồ-tát và Tánh Không Trong Kinh Tạng Pali và Đại Thừa (Boddhisattva and Sunyata in the Early and Developed Buddhist Traditions).
3. Ban Mai Xứ Ấn (The Dawn in India), (3 tập).
4. Vườn Nai – Chiếc Nôi (Phật Giáo Deer Park–The Cradle of Buddhism).
5. Quy Y Tam Bảo và Năm Giới (Take Refuge in Three Gems and Keep the Five Precepts).
6. Vòng Luân Hồi (The Cycle of Life).
7. Hoa Tuyết Milwaukee (Snowflake in Milwaukee).
8. 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
2. Boddhisattva and Sunyata in the Early and Developed

Buddhist Traditions.

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 Dr. Buddha Priya Mahathero and Ven. 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 Edited by Prof. Ven. Medagama Nandawansa and Dr. Bhikṣuṇī TN Gioi Huong.

1. THE BILINGUAL BOOKS (VIETNAMESE-ENGLISH)
2. Bản Tin Hương Sen: Xuân, Phật Đản, Vu Lan (Hương Sen Newsletter: Spring, Buddha Birthday and Vu Lan, annual/ Mỗi Năm).
3. Danh Ngôn Nuôi Dưỡng Nhân Cách - Good Sentences

Nurture a Good Manner.

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
2. 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 MEDICINE BUDDHA SUTRA

Author: Bao Anh Lac Bookshelf 63 - 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: 3104-2023/CXBIPH/06-92/HĐ ISBN: 978-604-477-244-1

Publishing decision: 323/QD-NXBHD dated September 29, 2023 Finished printing and deposit in the third quarter of 2023

Please see the entire book: 63.The_Medicine_Buddha_Sutra-Ven._TN_Gioi_Huong.docx

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

ISBN: 978-1-0880-9822-6

THE FIRST WORDS

Every day Nuns and Buddhists at Hương Sen Buddhist Temple, California, USA, have practiced and recited following the Vietnamese scripture, “Nghi Lễ Hàng Ngày – 50 Kinh Tụng và các Lễ Vía trong Năm” (Daily Chanting – Fifty Discourses and Annual Festivals) of the Pureland Sect, which was composed in 2021 by Bhikkhunī Thích Nữ Giới Hương. It is based on the original ritual of her late Master, the Venerable Elder Hải Triều Âm at Liên Hoa Temple and Dược Sư Temple.¹

Since many Vietnamese-Americans, Hispanic, native Americans, and English speakers have come to Huong Sen Temple in search of practice and ritual, Bhikkhunī Giới Hương composed an English version of DAILY MONASTIC CHANTING. It encompasses 16 popular rituals to serve the spiritual needs of any Buddhist sect, including the Pure Land and Meditation Traditions as below:

1. Practice Meditation
2. The Ceremony for Peace
3. The Rice Offering to Buddhas
4. The Lunch Offering at the Dining Hall
5. The Ritual Offering Food To Hungry Ghosts
6. The Pureland Course of Amitabha Sutra
7. The Medicine Buddha Sutra
8. The New Year Ceremony

1 Please read: http://www.huongsentemple.com/index.php/vn/phat- phap/kinh-ta-ng-ca-a-cha-a-hs/6256-nghi-le-hang-ngay-20.

9. The Great Parinirvana Ceremony
10. The Buddha’s Birthday Ceremony
11. The Ullambana Festival (Parents’ Day)
12. The Marriage Ceremony
13. The Blessing Ceremony for The Deceased
14. The Ancestral Ceremony
15. The Enlightened Buddha Ceremony
16. The Uposatha Ceremony (Reciting Precepts)

With regard to mindful chanting, we take sources from the sacred book, Chanting from the Heart: Buddhist Ceremonies and Daily Practices of Thích Nhất Hạnh. In the field of the Pureland School, we have taken material from the above Vietnamese scripture, “Nghi Lễ Hàng Ngày,” and translated it into English.

We should chant at least once a week, any place and any time, or more often if we have more time. The chant will help to avoid negative thoughts, defilements, distractions -any of the myriad things that intrude into the one-pointed mind. We definitely feel the connectedness with Dharma (the Buddha’s teaching), we feel the spirit being lifted up, the awakening and the settling of the mind to enter meditation. We will become bright, enduring, detached, diligent, generous, loving, understanding and so on . . . because we practice following the chanting and the role model of Buddhas.

Chanting out loud or silently listening to chanting can also be very relaxing as we go about our day. It can be used to calm our mind before work or sleeping.

For the sake of all the general practitioners, there are some changes, combinations, additions, reductions, and creations made in this English version. This is the first

time that both traditions have been combined in an English version for the necessary needs at Huong Sen Buddhist Temple.

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.

Reciting the sutras, practicing the way of awareness

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.

(Thích Nhất Hạnh)

Hương Sen Temple, Riverside, California

March 15, 2023

Bhikkhunī TN Giới Hương

THE MEDICINE BUDDHA SUTRA

This sutra often is cited anytime or any place to bless for the sick.

1. Introduction
2. The incense offering
3. Salutation
   • Gratitude the Buddhas and Bodhisattvas
   • Gratitude the Buddhas in the past
   • Gratitude the Arahats
   • Gratitude the Ancestors
4. The repentance gatha
5. Opening verse
6. The Medicine Buddha Sutra
7. The insight that brings us to the other shore
8. Invoking the Boddhisattvas’ names
9. Read the Names of the Buddhas and Bodhisattvas
10. Taking refuge in the Amitabha Buddha
11. May the day and the night be well
12. Gatha on impermanence
13. Prayer for the deceased
14. Salutation thousands of Buddhas in three times

15. Taking refuge at three jewels
16. Sharing the merit & verse for closing
17. The divine gatha.

***

1.   INTRODUCTION

Leader: Today, we (the leader. ) and the sangha

have gathered at..... (the place.     ) to recite the

Medicine Buddha Sutra, invoke the Buddhas’ and Bodhisattvas’ names, make offerings, as well as transfer the merits to the sick (the full name, the Dharma name, age…).

May the Medicine Buddha bless him/her to be well and recovered.

May his/her bodhicitta mind be firm and always in the awakening and liberated state.

Namo the Eastern Realm Founder, Healing for Beings

– the Medicine Buddhaya. (ooo)

2.                                              THE INCENSE OFFERING

Leader: In gratitude, we offer this incense to all

Buddhas and Bodhisattvas throughout space and time.

May it be fragrant as Earth herself, reflecting our careful efforts, our wholehearted mindfulness, and the fruit of understanding, slowly ripening.

May we and all beings be companions of Buddhas and Bodhisattvas.

May we awaken from forgetfulness and realize our true home. (o)

Namo Offering the Incense Bodhisattva Mahasattvas. (3 times) (ooo)

3.   SALUTATION IN GRATITUDE

(All Sangha members read)

3. 1. GRATITUDE THE BUDDHAS AND BODHISATTVAS
4. Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in (o) (1 prostration)
5. Teaching and living the way of awareness in the very midst of suffering and confusion, Shakyamuni Buddha, the Fully Enlightened One, to whom we bow in gratitude. (o) (1 prostration)
6. Cutting through ignorance, awakening

our hearts and our minds, Manjushri, the Bodhisattva of Great Understanding, to whom we bow in gratitude. (o) (1 prostration)

4. Working mindfully, working joyfully for the sake of all beings,

Samantabhadra, the Bodhisattva of Great Action, to whom we bow in gratitude. (o) (1 prostration)

5. Seed of awakening and loving kindness in children and all beings, Maitreya, the Buddha to-be-born, to whom we bow in (o) (1 prostration)
6. Seeing the Buddha in everyone, Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in (o) (1 prostration)
7. Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in (ooo) (1 prostration)

• GRATITUDE THE BUDDHAS IN THE PAST

1. The Buddha Vipashyin, to whom we bow in (o) (1 prostration)
2. The Buddha Shikhin, to whom we bow in (o) (1 prostration)

The Buddha Vishvabhu, to whom we bow in gratitude. (o) (1 prostration)

3. The Buddha Krakkucchandha, to whom we bow in gratitude. (o) (1 prostration)
4. The Buddha Konagamana, to whom we bow in gratitude. (o) (1 prostration)
5. The Buddha Kashyapa, to whom we bow in (o) (1 prostration)
6. The Buddha Shakyamuni, to whom we bow in gratitude. (o) (1 prostration)
7. The Bodhisattva of Great Understanding, Manjushri, to whom we bow in gratitude. (o) (1 prostration)
8. The Bodhisattva of Great Action, Samantabhadra, to whom we bow in (o) (1 prostration)
9. The Bodhisattva of Great Compassion, Avalokiteshvara, to whom we bow in (ooo) (1 prostration)
10. The Bodhisattva of the Great Vow, Kshitigarbha, to whom we bow in gratitude. (ooo) (1 prostration)

• GRATITUDE THE ARAHATS

1. The Venerable Kashyapa, to whom we bow in gratitude. (o) (1 prostration)

2. The Venerable Shariputra, to whom we bow in gratitude. (o) (1 prostration)
3. The Venerable Maudgalyayana, to whom we bow in gratitude. (o) (1 prostration)
4. The Venerable Upali, to whom we bow in (o) (1 prostration)
5. The Venerable Ananda, to whom we bow in (ooo) (1 prostration)

3. 4. GRATITUDE THE ANCESTORS
4. Mother of Buddhas, Bodhisattvas, and all beings, nourishing, holding, and healing all, Bodhisattva Gaia, Great Mother Earth, precious jewel of the cosmos, to whom we bow in gratitude. (o) (1 prostration)
5. Radiating light in all directions, source of life on Earth, Mahavairocana Tathagata, Great Father Sun, Buddha of infinite light and life, to whom we bow in gratitude. (o) (1 prostration)
6. Seed of awakening and loving kindness in children and all beings,

Maitreya, the Buddha to-be-born, to whom we bow in gratitude. (o) (1 prostration)

4. Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in

gratitude. (ooo) (1 prostration)

4.                                             THE REPENTANCE GATHA

All wrongdoing arises from the mind.

When the mind is purified, what trace of wrong is left?

After repentance, my heart is light like the white clouds

that have always floated over the ancient forest in freedom. (o)

Namo the Repentance Bodhisattva Mahasattvas. (3 times) (ooo)

5.                                                              OPENING VERSE

The Dharma is deep and lovely.

We now have a chance to see, study, and practice it.

We vow to realize its true meaning.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

6.                                THE MEDICINE BUDDHA SUTRA

The Merit & Virtue of The Past Vows

of Medicine Master Vaidurya Light Tathagata

Thus, I have heard. At one time the Bhagavan was travelling through various lands to teach living

beings. He arrived at Vaisali [“City of Extensive Adornments”] and stayed beneath a tree from which music resounded. With him were eight thousand great Bhikshus and thirty six thousand Bodhisattvas Mahasattvas; also kings, ministers, Brahmans, lay disciples; gods, dragons, and the rest of the eightfold division; beings both human and non-human. The immeasurable great multitude respectfully surrounded him, and he spoke Dharma for them.

At that time, the Dharma Prince Manjusri, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and, inclining his head and placing his palms together, said to the Bhagavan, “World Honored One! We wish you would speak about such Dharmas as the Buddhas’ names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to the sentient beings in the Dharma-Image Age.”

The Buddha then praised the Pure Youth Manjusri: “Good indeed! Good indeed, Manjusri. With great compassion you now request that I speak about the Buddhas’ names and the merit and virtue of their past vows, for the sake of

rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma-Image Age. Listen attentively to my words and reflect on them extremely well, for I will now answer you.”

Manjusri said, “Please do speak. We are glad to listen.”

The Buddha told Manjusri, “Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called

`Pure Vaidurya.’ The Buddha there is named Medicine Master Vaidurya Light Tathagata, of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavan. Manjusri, when that World Honored One, Medicine Master Vaidurya Light Tathagata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek.

THE FIRST GREAT VOW: I vow that in a future life, when I attain anuttarasamyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty- two heroic features and the eighty subsidiary

characteristics, and I will enable all beings to become as I am.

THE SECOND GREAT VOW: I vow that in a future life when I attain Bohdi, my body will be as bright and clear as Vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.

THE THIRD GREAT VOW: I vow that in a future life when I attain Bodhi, I will, by means of limitless, unbounded wisdom and skill-in- means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.

THE FOURTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi, and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.

THE FIFTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Should there be any violation,

upon hearing my name, they will regain their purity and not fall in the evil destinies.

THE SIXTH GREAT VOW: I vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunchbacked, or afflicted with skin disease, insanity, or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.

THE SEVENTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor, without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.

THE EIGHT GREAT VOW: I vow that in a future life when I attain Bodhi, if there are women who give rise a deep loathing for their female body and wish to renounce it because

they are oppressed and disturbed by the myriad suffering of being female, upon hearing my name, they will be turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.

THE NINTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.

THE TENTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are torn by griefand distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.

THE ELEVENTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma

in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.

THE TWELFTH GREAT VOW: I vow that

in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music and various kinds of talents, so that their hearts’ delights will be fulfilled.

Manjusri, these are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, made while cultivating the Bodhisattva Way.

Moreover, Manjusri, if I were to speak for an eon or more about the great vows made by the World Honored One, Medicine Master Vaidurya Light Tathagata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments

of his Buddhaland, I could not finish.

That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. The ground is made of Vaidurya, with golden cords lining the roads. The city walls, towers, palace pavilions, studios, windows, and latticework are all made of the seven treasures. The merit, virtue, and adornments of this land are identical to those of the Western Land of the Ultimate Bliss.

Residing in that land are two Bodhisattvas Mahasattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. They are able to maintain the precious treasure of the Proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathagata. Therefore, Manjusri, all good men and women who have faith should vow to be born in that Buddha’s land.

At that time, the World Honored One again spoke to the Pure Youth Manjusri saying, “Manjusri, there are living beings who don’t distinguish good from evil, who indulge in greed and stinginess, and who knows nothing of giving or its rewards. They are stupid, ignorant, and

lack the foundation of faith. They accumulate much wealth and many treasures and ardently guard them. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret.

They are other innumerable avaricious and miserly living beings who hoard money and necessities that they don›t use even for themselves, how much less for their parents, wives, or servants, or for beggars! At the end of their lives, such beings will be reborn among the hungry ghosts or animals. If they heard the name of that Buddha, Medicine Master Vaidurya Light Tathagata, in their former human existence, and they recall that Tathagata’s name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm. Moreover, they will remember their past lives and will dread the suffering of evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will not begrudge giving whatever they have. Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body, to say

nothing of their money and property!

Moreover, Manjusri, there are beings who, although they study under the Tathagata, nonetheless violate the sila. Others, although they do not violate the sila, nonetheless transgress the rules and regulations. Others, although they do not violate the sila or rules and regulations, nonetheless destroy their own proper views. Others, although they do not destroy their own proper views, nonetheless neglect learning, so they are unable to understand the profound meaning of the Sutras that the Buddha speaks. Others, although they are learned, nonetheless give rise to overweening pride. Shadowed by overweening pride, they justify themselves and disparage others, slander the Proper Dharma, and join the retinue of demons.

Such fools act on their misguided views and further, cause immeasurable millions of beings to fall into pits of great danger. These beings will drift endlessly in the realms of the hells, the animals, and the ghosts. But if they hear the name of Medicine Master Vaidurya Light Tathagata, they will be able to renounce their evil practices and cultivate wholesome Dharmas, and thereby avoid falling into evil destinies. If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate

wholesome Dharmas, by the awesome power of the past vows of that Tathagata, get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. They will hold proper views and will be ever vigorous. Their minds will be well regulated and joyful, enabling them to renounce their families and leave the   householder’s life. They will take up a maintain study of the Tathagata’s Dharma without any violation. They will have proper views and erudition; they will understand profound meanings and yet be free from overweening pride. They will not slander the Proper Dharma and will never join the ranks of demons. They will progressively cultivate the practices of Bodhisattvas and will soon bring them to perfection.

Moreover, Manjusri, if there are sentient beings who harbor stinginess, greed, and jealousy, who praise themselves and disparage others, they will fall into the three evil destinies for countless thousands of years where they will undergo intense suffering. After undergoing intense suffering, at the end of their lives they will be born into the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads. Or they may be reborn

among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease.

If such beings in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and by this good cause are able to remember it and sincerely take refuse with that Buddha, then, by means of the Buddha’s spiritual power, they will be liberated from all sufferings. They will be endowed with keen faculties and they will be wise and erudite. They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation.

Moreover, Manjusri, there may be beings who delight in perversity and engage in legal disputes, bringing trouble to others as well as themselves. In their actions, speech, and thoughts, they create ever-increasing amounts of evil karma. Never willing to benefit and forgive others, they scheme to harm one another instead. They pray to the spirits of the mountain forests, trees, and graves. They kill living beings in order to make sacrifices of blood and flesh to the yaksa and

raksasa ghosts. They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras. They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies.

However, if the victims hear the names of medicine Master Vaidurya Light Tathagata, then all those evil things will lose their power to do harm. The evildoers will become kind to one another. They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity. Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other, they will seek to benefit one another.

Moreover, Manjusri, there may be those among the fourfold assembly of Bhikshus, Bhikshunis, Upasakas, and Upasikas, as well as other good men and women of pure faith, who accept and uphold the eight precepts either for one year or for three months, practicing and studying them. With these good roots, they may vow to be born in the Western Land of Ultimate Bliss where the Buddha of Limitless Life dwells, to hear the Proper Dharma, but their resolve may not be firm. However, if they hear the name of the World Honored One, Medicine Master Vaidurya

Light Tathagata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas, whose names are: Manjusri Bodhisattva, The Bodhisattva Who Observes the Sounds of the World, Great Strength Bodhisattva, Inexhaustible Intention Bodhisattva, Jeweled Udumbara Flower Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, and Maitreya Bodhisattva. Those eight great Bodhisattvas will appear in space to show them the way, and they will naturally be born by transformation in that land, amid precious flowers of myriad colors.

Or they may be born in the heavens due to this cause. Although reborn in the heavens, their original good roots will not be exhausted and so they will not fall into the evil destinies again. When their life in the heavens ends, they will be born among people again. They may be wheel-turning kings, reigning over the four continents with awesome virtue and ease, bringing uncountable hundreds of thousands of living beings to abide in the practice of the ten good deeds. Or they may be born as Ksatriyas, Brahmans, laymen, or sons of honorable families. They will be wealthy, with storehouses filled to overflowing. Handsome in appearance, they will be surrounded by a great retinue of relatives.

They will be intelligent and wise, courageous and valiant, like great and awesome knights. If a woman hears the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely cherishes it, in the future she will never again be born as a female.

Moreover, Manjusri, when Medicine Master Vaidurya Light Tathagata attained Bodhi, by the power of his past vows he contemplated all the sentient beings who were undergoing various kinds of sicknesses and sufferings. Some suffered from diseases such as emaciation, atrophy, severe thirst, or yellow fever; others were harmed by paralysis ghosts or by poisonous hexes; some died naturally when young, while others experienced untimely deaths. He wishes to dispel all their sicknesses and suffers, and to fulfill their wishes.

At that time, the World Honored One entered a samadhi called extinguishing the suffering and distress of all beings.” After he entered this samadhi, a great light came forth from his flesh- cowl. From amid that light he proclaimed this magnificent dharani:

Na mo bo qie fa diBi Sha SheJu lu bi liu liBo la poHe la she yeDa tuo jie duo ye E la he diSan miao san pu tuo yeDa zhi tuo nan Bi sha shiBi sha shiBi sha sheSan mo jie diSuo he

After he spoken that mantra from amid the light,

the earth trembled and emitted great light. All beings› sicknesses and sufferings were cast off, and they felt peaceful and happy.

Manjusri, if you see a man (or a woman) who is ill, you should single-mindedly and frequently clean and bathe him and rinse him mouth. Provide him with food, medicine, or water that is free of insects, over many of which the dharani has been recited 108 times. After the sick person has taken it, all his sicknesses and sufferings will be gone. If this person has a wish, he should recite this mantra with utmost sincerity. Then he will obtain whatever he wished for, and his life will be prolonged and free from illness. At the end of his life, he will be reborn in that Buddha’s land. He will become irreversible and will ultimately attain bodhi. Therefore, Manjusri, if there are men and women, who with utmost sincerity, diligently worship and make offerings to Medicine master Vaidurya Light Tathagata, they should always recite this mantra and never forget it.

Moreover, Manjusri, men or women of pure faith, who have heard all the names of Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, should recite and uphold them. In the early morning, after brushing their teeth and bathing, they should make offerings

of fragrant flowers, incense, perfumed balms, and various kinds of music before an image of that Buddha. They should personally write out this sutra or ask others to do so, and they should single-mindedly and constantly recite it. If they listen to explanations of its meaning from a Dharma Master, they should make offerings to him of all necessities, so that he is without the slightest want. In this way, they will receive the mindful protection of the Buddhas. All of their wishes will be fulfilled, and they will ultimately attain Bodhi.

At that time, the Pure Youth Manjusri said to the Buddha, “World Honored One, I vow that in the Dharma-Image Age, using various expedient means, I shall enable good men and women of pure faith to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Even during their sleep, I will awaken them with this Buddha’s name.

World Honored One, there may be those who accept and uphold this Sutra, read and recite it, explain its meanings for others, write it out themselves, or tell others to write it out. They may revere it by making offerings of various flowers, paste incense, powdered incense, stick incense, flower garlands, necklaces, banners, canopies, and music. They may make bags of

five-colored thread in which to keep this Sutra. They may sweep clean a place and arrange a high altar on which to place this Sutra. At that time, the Four Heavenly Kings with their retinues and other innumerable hundreds of thousands of gods will come to that place to worship and protect it.

World Honored One, its should be known that if, in the place where this precious Sutra circulates, people can accept and uphold it, then due to the merit and virtue of the past vows of that World Honored One, Medicine Master Vaidurya Light Tathagata, because they have heard his name, none of those people will meet with untimely death. In addition, none of them will be robbed of his vital energies by evil ghosts and spirits. Those people whose vital energies have already been robbed will have their health restored, and they will be happy and at peace in body and mind.

The Buddha told Manjusri, “So it is, so it is! It is exactly as you say. Manjusri, if there are good men and women of pure faith who wish to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata, they should first make an image of that Buddha and arrange a pure and clean dais on which to place the image. Then they should strew all kinds of flowers,

burn various incenses, and adorn the place with a variety of banners and streamers. For seven days and seven nights they should hold the eight precepts and eat pure food. Having bathed until clean and fragrant, they should put on clean clothes. Their minds should be undefiled, without thoughts of anger and malice. Toward all sentient beings, they should cherish thoughts of benevolence, peace, kindness, compassion, joy, giving, and equanimity.

Playing musical instruments and singing praises, they should circumambulate to the right of the Buddha›s image. Moreover, they should recall the merit and virtue of that Tathagata›s past vows. They should read and recite this Sutra, ponder its meaning, and lecture on and explain it. Then they will obtain whatever they seek: those who seek long life will attain longevity; those who seek wealth will gain wealth; those who seek an official position will obtain it; and those who seek a son or a daughter will have one.

Moreover, if a person suddenly has nightmares, sees ill omens, notices strange birds flocking together, or perceives many uncanny events in his dwelling can worship and make offerings of many fine things to that World Honored One, Medicine Master Vaidurya Light Tathagata, then the nightmares, ill omens, and inauspicious things

will disappear and will no longer trouble him.

When a person is endangered by water, fire, knives, or poison; or finds himself on a steep cliff or in a dangerous place; or faces fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, mosquitoes, gnats, or other frightful things, if he can single- mindedly recollect, worship, and make offerings to that Buddha, he will be liberated from all those frightful things. When other countries invade or when there are thieves or riots, if a person can recollect and worship that Tathagata, then he will be free of all these as well.

Moreover, Manjusri, there may be good men and women of pure faith, who, all their lives, do not worship other gods, but single mindedly take refuge with the Buddha, The Dharma, and the Sangha. They acceptand uphold precepts, such as the five precepts, the ten precepts, the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu, or the five hundred precepts of a Bhikshuni. Perhaps they have violated some of the precepts they received and are afraid of falling into the evil destinies. If they concentrate on reciting that Buddha’s name and worship and make offerings to him, they definitely will not be reborn in the three evil destinies.

If there is a woman about to give birth who suffers great pain, if she sincerely recites his name and worships, praises, venerates, and makes offerings to that Tathagata, all her sufferings will be dispelled. The newborn child will be sound and healthy, and will have upright features. Seeing him will make people happy. He will be keen and intelligent, peaceful and secure, and with few ailments, and no evil will come to rob him of his vitality.

At that time the World Honored One said to Ananda, “The merit and virtue of the World Honored One, Medicine Master Vaidurya Light Tathagata, which I have just extolled, is the extremely profound practice of all Buddhas. It is difficult to fathom and to comprehend. Do you believe it or Not?

Ananda said, Great virtuous World Honored One, I have absolutely no doubts regarding the Sutras spoken by the Tathagata. Why? Because all Buddhas› karmas of body, speech, and mind are pure. World Honored One, the sun and moon could fall, Wonderfully High, the king of mountains, could be toppled or shaken, but the words of the Buddhas never change.

World Honored One, there are sentient beings deficient in faith who hear about the extremely profound practices of all Buddhas and think to

themselves, `How could one obtain such supreme merit and benefit merely by reciting the name of a single Buddha, Medicine Master Vaidurya Light Tathagata?’ Due to this lack of faith, they give rise to slander. During the long night, they lose great benefit and joy and fall into the evil destinies, where they wander ceaselessly.

The Buddha told Ananda, “If these sentient beings hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely accept and uphold it without any doubt, they cannot possibly fall into the evil destinies.

Ananda, this is the extremely profound practice of all Buddhas, which is difficult to believe and to understand! You should know that your ability to accept this comes from the awesome power of the Tathagata. Ananda, all Hearers, Solitarily Enlightened Ones, and the Bodhisattvas who have not yet ascended to the Grounds are incapable of believing and understanding this Dharma as it really is. Only the Bodhisattvas who are destined in one life to attain Buddhahood are capable of understanding.

Ananda, it is difficult to obtain a human body. It is also difficult to have faith in and to revere the Triple Jewel. It is even more difficult to be able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata.

Ananda, Medicine Master Vaidurya Light Tathagata possesses boundless Bodhisattvas practices, limitless skillful expedients, and immeasurably vast great vows. If I were to speak extensively of those for an eon or more, the eon would soon end, but that Buddha’s practices, vows, and skillful expedients have no end!

At that time within the assembly, a Bodhisattva Mahasattva named One Who Rescues and Liberates arose from his seat, bared his right shoulder, knelt with his right knee on the ground, leaned forward with his palms joined together, and said to the Buddha, “Greatly virtuous World Honored One! During the Dharma Image Age, there will be living beings afflicted with various diseases, emaciated from chronic illnesses, unable to eat or drink, their throats parched and their lips dry. Such a being sees darkness gathering all around him as the signs of death appear. While lying in bed, surrounded by his weeping parents, relatives, and friends, he sees the messengers of Yama leading his spirit before that king of justice. Every sentient being has spirits that stay with him throughout his life. They record his every deed, both good and evil, to present to Yama, the king of justice. At that time, King Yama interrogates this person in order to tally his karma and mete out judgement

according to his good and evil deeds.

At that time, if the sick person›s relatives and friends, on his behalf, can take refuge with the World Honored One, Medicine Master Vaidurya Light Tathagata, and request members of the Sangha to recite this Sutra, to light seven layers of lamps, and to hang up the five colored banners for prolonging life, then it is possible for his spirit to return. As if in a dream, the person will see everything very clearly himself.

If his spirit returns after seven, twenty-one, thirty-five, or forty-nine days, he will feel as if awakened from a dream and will remember the retributions that he underwent for his good and bad karma. Having personally witnessed the retributions of his own karma, he will never again do any evil, even if his very life is endangered. Therefore, good men and women of pure faith should accept and uphold the name of Medicine Master Vaidurya Light Tathagata and, according to their capability, worship and make offerings to him.

At that time Ananda asked the Bodhisattva Who Rescues and Liberates, “Good man, how should we worship and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata? And how should we make the banners and lamps that prolong life?

The Bodhisattva Who Rescues and Liberates said, “Greatly Virtuous One, if there is a sick person who wishes to be freed from sickness and suffering, for his sake one should accept and uphold the eight precepts for seven days and seven nights, and make offerings to the Bhikshu Sangha of as many items of food, drink, and other necessities as are in his power to give.

During the six periods of the day and night one should worship, practice the Way, and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata. Read and recite this Sutra forty-nine times, light forty-nine lamps, and make seven images of that Tathagata. In front of each image place seven lamps, each as large as a cartwheel. These lamps must be kept burning continuously for forty-nine days. Hang up five colored banners that are forty-nine spans long. Liberate a variety of living creatures, as many as forty-nine species. Then the sick one will be able to surmount the danger and will not suffer an untimely death or be held by evil ghosts.

Furthermore, Ananda, in the case of ksatriya princes who are due to be anointed on the crowns of their heads, at a time when calamity arises, such as pestilence among the population, invasion by foreign countries rebellion within their territories, unusual changes in the stars, a solar or lunlar

eclipse, unseasonal winds and rains, or prolonged drought, those ksatriya princes should bring forth an attitude of kindness and compassion toward sentient beings and grant amnesty to all prisoners. They should follow the above mentioned methods to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata. Due to these good roots and the power of that Tathagata’s past vows, the country will be safe and peaceful, the winds and rains will be timely, the crops will ripen, and all sentient beings will be blissful and free of disease. Within this country there will be no violence, nor any yaksas or other spirits that harm sentient beings, and all evil omens will vanish.

The Ksatriya princes who are due to be anointed on the crowns of their heads will enjoy longer lives and good health, and they will be at ease and free from illness. Ananda, if the queens, the princes, the ministers or court councilors, the ladies of the palace, the provincial officials or the common people suffer from diseases or other difficulties, they should also hang up five-colored spiritual banners, light lamps, and keep them burning, liberate living creatures, strew flowers of various colors, and burn precious incense. Then those people will be cured of their diseases and relieved of their difficulties.

Then Ananda asked the Bodhisattva Who Rescues and Liberates, “Good man, how can a life that has come to an end be prolonged?”

The Bodhisattva Who Rescues and Liberates answered, “Great Virtuous One, did you not hear the Tathagata say that there are nine kinds of untimely death? That is why people are exhorted to make life-prolonging banners and lamps to cultivate all kinds of blessings. Through such cultivation of blessings, they will be freed from suffering and adversity for the rest of their lives”.

Ananda asked, “What are the nine kinds of untimely death?”

The Bodhisattva Who Rescues and Liberates said, “There may be living beings who, although not seriously ill, have neither medicine nor a doctor to treat them, or else they meet a doctor who gives them the wrong medicine; consequently they meet with an untimely death. Some of them believe in worldly cults, whose deviant teachers frighten them with false prophecies. Unable to set their minds at ease, they consult oracles to find out what calamities are in store for them. In order to propitiate the spirits, they kill various creatures. They pray to wang liang ghosts for aid and protection. Although they wish to prolong their lives, their efforts are to no avail. The deludedly hold to wrong beliefs and perverse

views. Thus they meet with an untimely death and fall into the hells, never to come out. This is the first kind of untimely death.

The second kind of untimely death is to be executed at the hands of the law. The third kind is to hunt for sport, to indulge in drinking and lust, or to become excessively dissipated, and then be waylaid by nonhuman beings that rob one›s essence and energy. The fourth is to be burned to death; the fifth is to drown; the sixth is to be devoured by wild beasts; the seventh is to fall from a steep cliff; the eight is to be harmed by poison, voodoo, evil mantras, or corpse-raising ghosts; the ninth is to die from hunger and thirst. These are the nine kinds of untimely deaths generally spoken of by the Tathagata. There are also innumerable other kinds which cannot all be spoken of here.

Moreover, Ananda, King Yama keeps track of the karmic records of all the inhabitants of the world. If there are beings who are not filial to their parents, who commit the Five Rebellious Acts, who revile the Triple Jewel, who destroy the laws of the country, or who violate the precept of truthfulness, then Yama, the king of justice, examines and punishes them according to the severity of their offenses.     Therefore, I encourage people to light lamps and make

banners, to liberate beings and cultivate blessings so that they can overcome suffering and peril and forestall all disasters.”

At that time, twelve great yaksa generals were present in the assembly. They were: General Kumbhira, General Vajra, General Mihira, General Andira, General Anila, General Sandira, General Indra, General Pajra, General Makura, General Kinnara, General Catura, and General Vikarala.

These twelve great yaksa generals, each with a retinue of seven thousand yaksas, simultaneously raised their voices and addressed the Buddha, “World Honored One! Today, by relying on the Buddha’s awesome power, we are able to hear the name of the World Honored One Medicine Master Vaidurya Light Tathagata! As a result, we are no longer afraid of the evil destinies. All of us are of one mind to take refuge with the Buddha, the Dharma, and the Sangha to the end of our lives. We vow to support all living beings and to benefit them, so that they may live in peace and happiness. In whatever cities, village, countries, or secluded forests this Sutra circulates, or wherever people accept and uphold the name of Medicine Master Vaidurya Light Tathagata and venerate and make offerings to him, we, together with our retinues, will guard

and protect them, deliver them from all distress, and fulfill all their wishes. If a person wishes to dispel illnesses and difficulties, he should read or recite this Sutra and tie a five colored thread into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled.”

At that time, the World Honored One praised the great yaksa generals, saying “Good indeed, good indeed, mighty yaksa generals! All of you who want to repay the kindness of the World Honored One, Medicine Master Vaidurya Light Tathagata, should always benefit beings and bring peace and happiness to them in this way.”

Then Ananda said to the Buddha, “World Honored One, what should we call this teaching? How should we uphold it?”

The Buddha told Ananda, “This teaching is called, `The Merit and Virtues of the Past Vows of Medicine Master Vaidurya Light Tathagata.’ It is also called `Twelve Spiritual Generals’Vows to Use Spiritual Mantras to Benefit Living Beings.” It is also called, “Eradicating All Karmic Obstacles.’ You should uphold it in this way.”

When the Bhagavan had finished speaking, all the Bodhisattvas Mahasattvas, great Hearers, kings, ministers, Brahmans, laypeople, gods, dragons, yaksas, gandharvas, asuras, kinnaras, garudas,

mahoragas, humans, and non-human beings, and all the great assembly, on hearing what the Buddha had said, were greatly delighted. They received it with faith and respectfully practiced it.

(Translated by The Buddhist Text Translation Society)

7.   THE INSIGHT THAT BRINGS US TO THE OTHER SHORE

The Heart of Prajnaparamita (Perfect Wisdom)

Avalokiteshvara while practicing deeply with the Insight that Brings Us to the Other

Shore, suddenly discovered that all of the five Skandhas are equally empty, and with this realization he overcame all Ill-being (suffering). (o)

Listen Sariputra, this Body itself is Emptiness and Emptiness itself is this Body.

This Body is not other than Emptiness and Emptiness is not other than this Body.

The same is true of Feelings, Perceptions, Mental Formations, and Consciousness. (o)

Listen Sariputra, all phenomena bear the mark of Emptiness; their true nature is the nature of neither Birth nor Death, neither Being nor Non- being, neither Defilement nor Purity, neither Increasing nor Decreasing. (o)

That is why in Emptiness, Body, Feelings, Perceptions, Mental Formations and Consciousness are not separate self-entities. The Eighteen Realms of Phenomena which are the six Sense Organs, six Sense Objects, and six Consciousnesses are also not separate self- entities. (o)

The Twelve Links of Interdependent Arising and their Extinction are also not separate self-entities. Ill-being, the Causes of Ill-being, the End of Ill- being, the Path, insight and attainment, are also not separate self-entities. Whoever can see this no longer needs anything to attain. (o)

Bodhisattvas who practice the Insight that Brings Us to the Other Shore see no more obstacles in their mind, and because there are no more obstacles in their mind, they can overcome all fear, destroy all wrong perceptions and realize Perfect Nirvana.

All Buddhas in the past, present and future by practicing the Insight that Brings Us to the Other Shore, are all capable of attaining Authentic and Perfect Enlightenment. (o)

Therefore, Sariputra, it should be known that

the Insight that Brings Us to the Other Shore is a Great Mantra, the most illuminating mantra, the highest mantra, a mantra beyond compare, the True Wisdom that has the power to put an end to all kinds of suffering. (o)

Therefore, let us proclaim a mantra. To praise the Insight that Brings Us to the Other Shore.

Gone, gone, gone beyond, gone to the other shore, awake, rejoice! (3 times) (o)

Namo the Great Compassionate Avalokiteshvara Bodhisattva. (3 times) (ooo)

8.      INVOKING THE BODHISATTVAS’ NAMES

• AVALOKITESHVARA

We invoke your name, Avalokiteshvara. We aspire to learn your way of listening in order to help relieve the suffering in the world. You know how to listen in order to understand. We invoke your name in order to practice listening with all our attention and openheartedness. We will sit and listen without any prejudice. We will sit and listen without judging or reacting.

We will sit and listen in order to understand. We will sit and listen so attentively that we will be able to hear what the other person is saying and

also what is being left unsaid. We know that just by listening deeply we already alleviate a great deal of pain and suffering in the other person. (o)

• MANJUSHRI

We invoke your name, Manjushri. We aspire to learn your way, which is to be still and to look deeply into the heart of things and into the hearts of people. We will look with all our attention and openheartedness. We will look with unprejudiced eyes. We will look without judging or reacting. We will look deeply so that we will be able to see and understand the roots of suffering and the impermanent and selfless nature of all that is. We will practice your way of using the sword of understanding to cut through the bonds of suffering, thus freeing ourselves and other species. (o)

• SAMANTABHADRA

We invoke your name, Samantabhadra. We aspire to practice your vow to act with the eyes and heart of compassion, to bring joy to one person in the morning and to ease the pain of one person in the afternoon. We know that the happiness of others is our own happiness, and we aspire to practice joy on the path of service. We know that every

word, every look, every action, and every smile can bring happiness to others. We know that if we practice wholeheartedly, we ourselves may become an inexhaustible source of peace and joy for our loved ones and for all species. (o)

• KSHITIGARBHA

We invoke your name, Kshitigarbha. We aspire to learn your way of being present where there is darkness, suffering, oppression, and despair, so we can bring light, hope, relief, and liberation to those places. We are determined not to forget about or abandon those in desperate situations. We will do our best to establish contact with those who cannot find a way out of their suffering, those whose cries for help, justice, equality, and human rights are not being heard. We know that hell can be found in many places on Earth. We will do our best not to contribute to creating more hells on Earth, and we will help transform the hells that already exist. We will practice in order to realize the qualities of perseverance and stability, so that, like the Earth, we can always be supportive and faithful to those in need. (o)

• SADAPARIBHUTA

We invoke your name Sadaparibhuta. We aspire

to learn your way of looking deeply with the eyes of nondiscrimination in order to see the virtuous qualities of others. Whenever you meet anyone, you bow respectfully and say in appreciation: I respect you deeply. You are a future Buddha. We vow to look deeply into ourselves to recognize the positive qualities that are there, to accept and to love ourselves. We vow only to water positive seeds in ourselves and in those around us. Then our thoughts, words, and deeds will give rise to self-confidence and acceptance in ourselves, our children, grandchildren, and all those we know. We vow to look deeply with the eyes of nondiscrimination to see that your joy and success is also our joy and success. We vow to behave and to speak with humility and respect. We vow to practice loving speech to help people who underestimate themselves see that they are wonders of the universe. We know that only when we are able to transcend the barriers of a separate self, shall we be able to transform the superiority, inferiority, and equality complexes and realize true happiness and freedom. (o)

Namo the Great Bodhisattva Mahasattvas.

(3 times) (ooo)

9.   READ THE NAMES

OF BUDDHAS & BODHISATTVAS

The river of attachment is ten thousand miles long. The waves on the ocean of confusion stretch so far. If you wish to go beyond the realms of samsara, Recollect the Buddha with one pointed mind. (o)

The Pure Land is available in our True Mind.

Amitabha manifests from the true nature of things,

Shining light on the three worlds and the ten directions,

Always abiding in the present moment. May I go back to Amitabha Buddha, The founder of the Pure Land,

The source of limitless lifespan. May I with one heart visualize And recollect this holy name.

Namo Shakyamuni Buddha, the Fully Awakened One. (3 times) (o)

Namo Amitabhaya Buddhaya, the Buddha of Infinite Light. (3 times) (o)

Namo Manjushri, the Bodhisattva of Great

Understanding. (3 times) (o)

Namo Samantabhadra, the Bodhisattva of Great Action. (3 times) (o)

Namo Avalokiteshvara, the Bodhisattva of Great Compassion. (3 times) (o)

Namo Kshitigarbhaya Bodhisattvaya,

the Bodhisattva of Great Aspiration. (3 times) (ooo)

10.  TAKING REFUGE IN AMITABHA BUDDHA

Taking refuge in the Amitabha Buddha In the wondrous ultimate dimension,

I devote my heart to returning to myself And holding to the source of mindfulness.

I have vowed to go for refuge to the Amitabha Buddha. (o)

I bow my head and ask the Buddha To receive us in his embrace.

As the Pure Land manifests, Please bring your torch of light To shine onto my thoughts.

Please bring the boat of long lifespan To carry my body through life

So I live with peace and joy,

So my aspiration can be fully realized. Buddha, please always protect me. (o)

Not letting my mind grow slack, So that I end wrong perceptions And the affliction fall away.

In the present moment

Buddha can be found in this world.

Taking every step with solidity and freedom We walk in the Pure Land.

When we live the present moment mindfully, The Pure Land is already a reality.

So whatever form we take in the future, We can be assured of peace and joy. (o)

If we are able to recollect the Amitabha With undispersed, one-pointed mind, The nine lotus grades will appear.

May we enjoy life for ourselves and others And know in advance our time of death.

At death may our mind not flinch, Our body not be sick and in pain, Our thoughts not waiver. (o)

May the Amitabha and his holy assembly Holding up the golden lotuses

Be present without delay.

Together may we set out in freedom

May we see the Buddha in the opening lotus. May the Pure Land be our home.

I bow my head to ask Buddha to be my witness To my never slackening practice. (o)

Namo Amitabha Buddha. (3 times) (ooo)

11. MAY THE DAY & NIGHT BE WELL May the day be well and the night be well. May the midday hour bring happiness

In every minute and every second, may the day

and night be well.

By the blessing of the Triple Gem, may all things be protected and safe.

May all beings born in each of the four ways live in a land of purity.

May all in the Three Realms be born upon Lotus Thrones.

May countless wandering souls realize the three virtuous positions of the Bodhisattva Path.

May all living beings, with grace and ease, fulfill

the Bodhisattva Stages.

The countenance of the World-Honored One, like the full moon

or like the orb of the sun, shines with the light of clarity.

A halo of wisdom spreads in every direction, enveloping all with love and compassion, joy and equanimity.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

12. GATHA ON IMPERMANENCE The day is now Our lives are shorter. Let us look carefully. What have we done?

Noble Sangha, with all our heart,

let us be diligent, engaging in the practice.

Let us live deeply, free from our afflictions,

aware of impermanence so that life does not drift away without meaning. (ooo)

13.  PRAYER

Namo the Buddhas, Bodhisattvas and the Dharma Protective Deities prove,

Today, we (the leader. ) and the sangha

have gathered at..... (the place.     ) to recite the

Medicine Buddha Sutra, invoke the Buddhas’ and Bodhisattvas’ names, make offerings, as well as transfer the merits to the sick (the full name, the Dharma name, age…).

May the Medicine Buddha bless him/her to be well and recovered.

May his/her bodhicitta mind be firm and always in the awakening and liberated state.

We also would like to return this merit to pray for Buddhists... (the full name, the Dharma name, age...) together with   the   householders   and all Sangha members present here are always healthy, happy and diligent in practice. May all year round be auspicious and joy. May our bodhicitta firm; our wills are steady; and we will gain self-awareness as well as the perfective enlightenment. (o)

Again, we give back this merit to pray for the deceased... (the full name, the Dharma name, longevity...) with our ancestors and parents in the past, the heroic warriors sacrificed for the country, the deceased died in rivers, accidents and other reasons. There are twelve kinds of

souls with names or unname. May all of them overcome the suffering ocean of the bad karma and be peaceful at the Pure land and practice with Buddhas and Bodhisattvas.

Finally, may all sentient beings soon complete the Way of Love and Understanding.

Namo the Eastern Realm Founder, Healing for Beings – the Medicine Buddhaya. (ooo)

14.  SALUTATION THOUSANDS BUDDHAS IN THREE TIMES

There are many the great causes

The ten directions, three lives and realms I keep my body and mind pure

Pay homage at all without being left behind. (o)

We pay respects sincerely to the four graces of the three realms:

Namo the Buddhas of the kalpa thousands in the past. (o) (1 prostration)

Namo the Buddhas of the kalpa thousands in the present. (o) (1 prostration)

Namo the Buddhas of the kalpa thousands in the future. (o) (1 prostration)

15.  TAKING REFUGE AT THREE JEWELS

-I take refuge in the Buddha,

the one who shows me the way in this life. I take refuge in the Dharma,

the way of understanding and of love. I take refuge in the Sangha,

the community that lives in harmony and awareness. (o) (1 prostration)

-Dwelling in the refuge of Buddha,

I clearly see the path of light and beauty in the world.

Dwelling in the refuge of Dharma,

I learn to open many doors on the path of transformation.

Dwelling in the refuge of Sangha,

shining light that supports me, keeping my practice free of obstruction. (o) (1 prostration)

-Taking refuge in the Buddha in myself,

I aspire to help all people recognize their own awakened nature,

realizing the Mind of Love.

Taking refuge in the Dharma in myself,

I aspire to help all people fully master the ways of practice

and walk together on the path of liberation. Taking refuge in the Sangha in myself,

I aspire to help all people build Fourfold Communities,

to embrace all beings and support their transformation. (ooo) (1 prostration)

16.  SHARING THE MERIT & VERSE FOR CLOSING

Reciting the sutras, practicing the way of awareness 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 be born now in the Pure Land within the heart of a lotus flower.

In the moment when the lotus blooms,

we touch the reality of no-birth and no-dying.

May Buddhas and Bodhisattvas be our companions

on the wonderful path of practice. (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 Amitabha Buddhaya. (ooo)

17.                                                      THE DIVINE GATHA

Gods, nagas, asuras and yakshas

Come here, with all your heart listen to the Dharma.

Protect the Buddha-dharma so that it may endure

And all may act in the spirit of the Buddha’s teaching.

When you have come to hear the Dharma, Whether you are under the earth or in the sky, Look at all beings with the eyes of love.

Day and night abide in the right practice. May the world always be safe and secure, Impregnated by the merit of wisdom and love.

May all the obstacles of wrong doing be dissolved.

May we live behind afflictions

and know always how to touch peace and joy.

May the Sangha with determination observe the precepts,

Be diligent in the practice of meditative concentration.

May the flower of awakened understanding bloom beautifully

And everywhere may all species have happiness.

Namo the Dharma Protective Bodhisattva Mahasattva. (3 times) (ooo)

BẢO ANH LẠC BOOKSHELF

Dr. Bhikṣuṇī TN Giới Hương composed

1. THE VIETNAMESE BOOKS
2. Bồ-tát và Tánh Không Trong Kinh Tạng Pali và Đại Thừa (Boddhisattva and Sunyata in the Early and Developed Buddhist Traditions).
3. Ban Mai Xứ Ấn (The Dawn in India), (3 tập).
4. Vườn Nai – Chiếc Nôi (Phật Giáo Deer Park–The Cradle of Buddhism).
5. Quy Y Tam Bảo và Năm Giới (Take Refuge in Three Gems and Keep the Five Precepts).
6. Vòng Luân Hồi (The Cycle of Life).
7. Hoa Tuyết Milwaukee (Snowflake in Milwaukee).
8. 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
2. Boddhisattva and Sunyata in the Early and Developed

Buddhist Traditions.

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 Dr. Buddha Priya Mahathero and Ven. 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 Edited by Prof. Ven. Medagama Nandawansa and Dr. Bhikṣuṇī TN Gioi Huong.

1. THE BILINGUAL BOOKS (VIETNAMESE-ENGLISH)
2. Bản Tin Hương Sen: Xuân, Phật Đản, Vu Lan (Hương Sen Newsletter: Spring, Buddha Birthday and Vu Lan, annual/ Mỗi Năm).
3. Danh Ngôn Nuôi Dưỡng Nhân Cách - Good Sentences

Nurture a Good Manner.

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
2. 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 MEDICINE BUDDHA SUTRA

Author: Bao Anh Lac Bookshelf 63 - Huong Sen Buddhist Temple

HONG DUC PUBLISHING

Tel.: 024.39260024 - Fax : 024.39260031

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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: 3104-2023/CXBIPH/06-92/HĐ ISBN: 978-604-477-244-1

Publishing decision: 323/QD-NXBHD dated September 29, 2023 Finished printing and deposit in the third quarter of 2023

Please see the entire book: 63.The_Medicine_Buddha_Sutra-Ven._TN_Gioi_Huong.docx

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

ISBN: 978-1-0880-9822-6

THE FIRST WORDS

Every day Nuns and Buddhists at Hương Sen Buddhist Temple, California, USA, have practiced and recited following the Vietnamese scripture, “Nghi Lễ Hàng Ngày – 50 Kinh Tụng và các Lễ Vía trong Năm” (Daily Chanting – Fifty Discourses and Annual Festivals) of the Pureland Sect, which was composed in 2021 by Bhikkhunī Thích Nữ Giới Hương. It is based on the original ritual of her late Master, the Venerable Elder Hải Triều Âm at Liên Hoa Temple and Dược Sư Temple.¹

Since many Vietnamese-Americans, Hispanic, native Americans, and English speakers have come to Huong Sen Temple in search of practice and ritual, Bhikkhunī Giới Hương composed an English version of DAILY MONASTIC CHANTING. It encompasses 16 popular rituals to serve the spiritual needs of any Buddhist sect, including the Pure Land and Meditation Traditions as below:

1. Practice Meditation
2. The Ceremony for Peace
3. The Rice Offering to Buddhas
4. The Lunch Offering at the Dining Hall
5. The Ritual Offering Food To Hungry Ghosts
6. The Pureland Course of Amitabha Sutra
7. The Medicine Buddha Sutra
8. The New Year Ceremony

1 Please read: http://www.huongsentemple.com/index.php/vn/phat- phap/kinh-ta-ng-ca-a-cha-a-hs/6256-nghi-le-hang-ngay-20.

9. The Great Parinirvana Ceremony
10. The Buddha’s Birthday Ceremony
11. The Ullambana Festival (Parents’ Day)
12. The Marriage Ceremony
13. The Blessing Ceremony for The Deceased
14. The Ancestral Ceremony
15. The Enlightened Buddha Ceremony
16. The Uposatha Ceremony (Reciting Precepts)

With regard to mindful chanting, we take sources from the sacred book, Chanting from the Heart: Buddhist Ceremonies and Daily Practices of Thích Nhất Hạnh. In the field of the Pureland School, we have taken material from the above Vietnamese scripture, “Nghi Lễ Hàng Ngày,” and translated it into English.

We should chant at least once a week, any place and any time, or more often if we have more time. The chant will help to avoid negative thoughts, defilements, distractions -any of the myriad things that intrude into the one-pointed mind. We definitely feel the connectedness with Dharma (the Buddha’s teaching), we feel the spirit being lifted up, the awakening and the settling of the mind to enter meditation. We will become bright, enduring, detached, diligent, generous, loving, understanding and so on . . . because we practice following the chanting and the role model of Buddhas.

Chanting out loud or silently listening to chanting can also be very relaxing as we go about our day. It can be used to calm our mind before work or sleeping.

For the sake of all the general practitioners, there are some changes, combinations, additions, reductions, and creations made in this English version. This is the first

time that both traditions have been combined in an English version for the necessary needs at Huong Sen Buddhist Temple.

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.

Reciting the sutras, practicing the way of awareness

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.

(Thích Nhất Hạnh)

Hương Sen Temple, Riverside, California

March 15, 2023

Bhikkhunī TN Giới Hương

THE MEDICINE BUDDHA SUTRA

This sutra often is cited anytime or any place to bless for the sick.

1. Introduction
2. The incense offering
3. Salutation
   • Gratitude the Buddhas and Bodhisattvas
   • Gratitude the Buddhas in the past
   • Gratitude the Arahats
   • Gratitude the Ancestors
4. The repentance gatha
5. Opening verse
6. The Medicine Buddha Sutra
7. The insight that brings us to the other shore
8. Invoking the Boddhisattvas’ names
9. Read the Names of the Buddhas and Bodhisattvas
10. Taking refuge in the Amitabha Buddha
11. May the day and the night be well
12. Gatha on impermanence
13. Prayer for the deceased
14. Salutation thousands of Buddhas in three times

15. Taking refuge at three jewels
16. Sharing the merit & verse for closing
17. The divine gatha.

***

1.   INTRODUCTION

Leader: Today, we (the leader. ) and the sangha

have gathered at..... (the place.     ) to recite the

Medicine Buddha Sutra, invoke the Buddhas’ and Bodhisattvas’ names, make offerings, as well as transfer the merits to the sick (the full name, the Dharma name, age…).

May the Medicine Buddha bless him/her to be well and recovered.

May his/her bodhicitta mind be firm and always in the awakening and liberated state.

Namo the Eastern Realm Founder, Healing for Beings

– the Medicine Buddhaya. (ooo)

2.                                              THE INCENSE OFFERING

Leader: In gratitude, we offer this incense to all

Buddhas and Bodhisattvas throughout space and time.

May it be fragrant as Earth herself, reflecting our careful efforts, our wholehearted mindfulness, and the fruit of understanding, slowly ripening.

May we and all beings be companions of Buddhas and Bodhisattvas.

May we awaken from forgetfulness and realize our true home. (o)

Namo Offering the Incense Bodhisattva Mahasattvas. (3 times) (ooo)

3.   SALUTATION IN GRATITUDE

(All Sangha members read)

3. 1. GRATITUDE THE BUDDHAS AND BODHISATTVAS
4. Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in (o) (1 prostration)
5. Teaching and living the way of awareness in the very midst of suffering and confusion, Shakyamuni Buddha, the Fully Enlightened One, to whom we bow in gratitude. (o) (1 prostration)
6. Cutting through ignorance, awakening

our hearts and our minds, Manjushri, the Bodhisattva of Great Understanding, to whom we bow in gratitude. (o) (1 prostration)

4. Working mindfully, working joyfully for the sake of all beings,

Samantabhadra, the Bodhisattva of Great Action, to whom we bow in gratitude. (o) (1 prostration)

5. Seed of awakening and loving kindness in children and all beings, Maitreya, the Buddha to-be-born, to whom we bow in (o) (1 prostration)
6. Seeing the Buddha in everyone, Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in (o) (1 prostration)
7. Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in (ooo) (1 prostration)

• GRATITUDE THE BUDDHAS IN THE PAST

1. The Buddha Vipashyin, to whom we bow in (o) (1 prostration)
2. The Buddha Shikhin, to whom we bow in (o) (1 prostration)

The Buddha Vishvabhu, to whom we bow in gratitude. (o) (1 prostration)

3. The Buddha Krakkucchandha, to whom we bow in gratitude. (o) (1 prostration)
4. The Buddha Konagamana, to whom we bow in gratitude. (o) (1 prostration)
5. The Buddha Kashyapa, to whom we bow in (o) (1 prostration)
6. The Buddha Shakyamuni, to whom we bow in gratitude. (o) (1 prostration)
7. The Bodhisattva of Great Understanding, Manjushri, to whom we bow in gratitude. (o) (1 prostration)
8. The Bodhisattva of Great Action, Samantabhadra, to whom we bow in (o) (1 prostration)
9. The Bodhisattva of Great Compassion, Avalokiteshvara, to whom we bow in (ooo) (1 prostration)
10. The Bodhisattva of the Great Vow, Kshitigarbha, to whom we bow in gratitude. (ooo) (1 prostration)

• GRATITUDE THE ARAHATS

1. The Venerable Kashyapa, to whom we bow in gratitude. (o) (1 prostration)

2. The Venerable Shariputra, to whom we bow in gratitude. (o) (1 prostration)
3. The Venerable Maudgalyayana, to whom we bow in gratitude. (o) (1 prostration)
4. The Venerable Upali, to whom we bow in (o) (1 prostration)
5. The Venerable Ananda, to whom we bow in (ooo) (1 prostration)

3. 4. GRATITUDE THE ANCESTORS
4. Mother of Buddhas, Bodhisattvas, and all beings, nourishing, holding, and healing all, Bodhisattva Gaia, Great Mother Earth, precious jewel of the cosmos, to whom we bow in gratitude. (o) (1 prostration)
5. Radiating light in all directions, source of life on Earth, Mahavairocana Tathagata, Great Father Sun, Buddha of infinite light and life, to whom we bow in gratitude. (o) (1 prostration)
6. Seed of awakening and loving kindness in children and all beings,

Maitreya, the Buddha to-be-born, to whom we bow in gratitude. (o) (1 prostration)

4. Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in

gratitude. (ooo) (1 prostration)

4.                                             THE REPENTANCE GATHA

All wrongdoing arises from the mind.

When the mind is purified, what trace of wrong is left?

After repentance, my heart is light like the white clouds

that have always floated over the ancient forest in freedom. (o)

Namo the Repentance Bodhisattva Mahasattvas. (3 times) (ooo)

5.                                                              OPENING VERSE

The Dharma is deep and lovely.

We now have a chance to see, study, and practice it.

We vow to realize its true meaning.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

6.                                THE MEDICINE BUDDHA SUTRA

The Merit & Virtue of The Past Vows

of Medicine Master Vaidurya Light Tathagata

Thus, I have heard. At one time the Bhagavan was travelling through various lands to teach living

beings. He arrived at Vaisali [“City of Extensive Adornments”] and stayed beneath a tree from which music resounded. With him were eight thousand great Bhikshus and thirty six thousand Bodhisattvas Mahasattvas; also kings, ministers, Brahmans, lay disciples; gods, dragons, and the rest of the eightfold division; beings both human and non-human. The immeasurable great multitude respectfully surrounded him, and he spoke Dharma for them.

At that time, the Dharma Prince Manjusri, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and, inclining his head and placing his palms together, said to the Bhagavan, “World Honored One! We wish you would speak about such Dharmas as the Buddhas’ names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to the sentient beings in the Dharma-Image Age.”

The Buddha then praised the Pure Youth Manjusri: “Good indeed! Good indeed, Manjusri. With great compassion you now request that I speak about the Buddhas’ names and the merit and virtue of their past vows, for the sake of

rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma-Image Age. Listen attentively to my words and reflect on them extremely well, for I will now answer you.”

Manjusri said, “Please do speak. We are glad to listen.”

The Buddha told Manjusri, “Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called

`Pure Vaidurya.’ The Buddha there is named Medicine Master Vaidurya Light Tathagata, of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavan. Manjusri, when that World Honored One, Medicine Master Vaidurya Light Tathagata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek.

THE FIRST GREAT VOW: I vow that in a future life, when I attain anuttarasamyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty- two heroic features and the eighty subsidiary

characteristics, and I will enable all beings to become as I am.

THE SECOND GREAT VOW: I vow that in a future life when I attain Bohdi, my body will be as bright and clear as Vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.

THE THIRD GREAT VOW: I vow that in a future life when I attain Bodhi, I will, by means of limitless, unbounded wisdom and skill-in- means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.

THE FOURTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi, and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.

THE FIFTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Should there be any violation,

upon hearing my name, they will regain their purity and not fall in the evil destinies.

THE SIXTH GREAT VOW: I vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunchbacked, or afflicted with skin disease, insanity, or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.

THE SEVENTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor, without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.

THE EIGHT GREAT VOW: I vow that in a future life when I attain Bodhi, if there are women who give rise a deep loathing for their female body and wish to renounce it because

they are oppressed and disturbed by the myriad suffering of being female, upon hearing my name, they will be turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.

THE NINTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.

THE TENTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are torn by griefand distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.

THE ELEVENTH GREAT VOW: I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma

in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.

THE TWELFTH GREAT VOW: I vow that

in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music and various kinds of talents, so that their hearts’ delights will be fulfilled.

Manjusri, these are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, made while cultivating the Bodhisattva Way.

Moreover, Manjusri, if I were to speak for an eon or more about the great vows made by the World Honored One, Medicine Master Vaidurya Light Tathagata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments

of his Buddhaland, I could not finish.

That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. The ground is made of Vaidurya, with golden cords lining the roads. The city walls, towers, palace pavilions, studios, windows, and latticework are all made of the seven treasures. The merit, virtue, and adornments of this land are identical to those of the Western Land of the Ultimate Bliss.

Residing in that land are two Bodhisattvas Mahasattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. They are able to maintain the precious treasure of the Proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathagata. Therefore, Manjusri, all good men and women who have faith should vow to be born in that Buddha’s land.

At that time, the World Honored One again spoke to the Pure Youth Manjusri saying, “Manjusri, there are living beings who don’t distinguish good from evil, who indulge in greed and stinginess, and who knows nothing of giving or its rewards. They are stupid, ignorant, and