DAILY MONASTIC CHANTING

Composed by Bhikṣuṇī TN Giới Hương

CONTENT

The First Words                                                                 7

1. Practice Meditation 11
2. The Ceremony for Peace 16
3. The Rice Offering to Buddhas 46
4. The Lunch Offering at the Dining Hall 51
5. The Ritual Offering Food To Hungry Ghosts 60
6. The Pureland Course of Amitabha Sutra 112
7. The Medicine Buddha Sutra 156
8. The New Year Ceremony 209
9. The Great Parinirvana Ceremony 261
10. The Ceremony Of Buddha Birthday 287
11. The Ullambana Festival (Parents’ Day) 312
12. The Marriage Ceremony 349
13. The Blessing Ceremony For The Deceased 378
14. The Ancestral Ceremony 428
15. The Enlightened Buddha Ceremony 466
16. The Uposatha Ceremony (Reciting Precepts) 493

Bảo Anh Lạc Bookshelf                                               537

 

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.

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 day, any place and

 

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.

 

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 Late Great Master, Thích Nhất Hạnh, and the Monks and Nuns of Plum Village for the book, Chanting from the Heart: Buddhist Ceremonies and Daily Practices. The book is really helpful in leading us to insight to realize the real nature of life, human beings, and the world as they are.

We also would like to offer special thanks to our Late Esteemed Master, the Venerable Elder Bhikkhunī Hải Triều Âm, for guiding us daily in the right way of practice since the 1980s.

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 1, 2023

Bhikkhunī TN Giới Hương

1.    PRACTICE MEDITATION

(Before chanting)

Life is busy, tired, troubled and unstable. Therefore, we come to meditate to find peace and focus mindful for ourselves, specially when we start to chant.

Let us enjoy some minutes to concentrate before chanting.

• Inviting the bell
• Verses for sitting meditation
• Sitting/walking meditation (15 minutes)
• Verses for closing meditation

1. INVITING THE BELL

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

Make a series of bells: ooooooooooooooooo.....

Body, speech, and mind held in perfect oneness, I send my heart along with the sound of the bell. (o) May the hearers awaken from forgetfulness and transcend all anxiety and sorrow. (ooo)

 

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

Listen, listen, this wonderful sound (o)

Bring me back to my true home. (ooo)

***

1. VERSES FOR SITTING MEDITATION After paying homage to the Buddha three times, we sit straight on cushions, and close a little bit our Then the leader start to recite a verse (choose one) to start the meditation course as below:

1. MORNING

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

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

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

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

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

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

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

And shine in (o) every direction (o)

 

Noble Sangha diligently, bring our minds into meditation.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

2. AFTERNOON

(o) (o) (o)    (o) (o)   (o) (o)

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

Body, speech, and mind are one (o)

in stillness (o)

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

When we are focused in perfect mindfulness (o),

the path is illumined (o)

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

Noble Sangha, diligently bring our minds into meditation.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

3. EVENING

(o) (o) (o)    (o) (o)   (o) (o)

With posture upright and solid (o)

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

the Bodhi tree (o) (o) (o)...

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

in stillness (o);

 

there is no more thought of right and wrong (o) (o) (o)...

Our mind and body dwell in perfect mindfulness (o).

We rediscover (o) our original nature (o),

leaving the shore (o) of illusion behind (o)(o)(o)...

Noble Sangha, diligently bring our minds into meditation.

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

***

• THE END OF MEDITATIVE PERIOD

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

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

 

VERSE FOR CLOSING MEDITATION

After meditation, 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 end all afflictions

so that understanding can arise,

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

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

 

 

2. THE CEREMONY FOR PEACE

This ceremony is used for blessing something fresh. For example, a new altar, house, hall, temple, office, business, etc are needed to bless for running smooth- ly, peacefully and sucessfully. People become or- dained, receive the refuge Triple Gems, engage the interview for job, release from problem, confession from wrong or the couple on the wedding ceremo- ny, and so on. They need the prayer from monks, nuns and others.

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. Praising the great compassionate Avalokiteshvara Bodhisattva
6. Prayer with the sacred water
7. Verses of consecration
8. Sprinkling water with reading

the Avalokiteshvara Bodhisattva’s name.

 

9. Introductory Gatha
10. The Universal Door Chapter

of Saddharmapundarika Sutra

11. The insight that brings us to the other shore Invoking the Boddhisattvas’ names 13.Read the Names of the Buddhas

and Bodhisattvas

14.May the day and the night be well 15.Prayer

16.Salutation thousands of Buddhas in three times 17.Taking refuge at three jewels

18. Sharing the merit & verse for closing The divine gatha.

1. INTRODUCTION

Today we are (the leader Bhikkhuni…) with the sangha members at…, organized the prayer for peace. We perform the peacefull ceremony by chanting the Universal Door Chapter of Sad- dharmapundarika Sutra. It talks about the won- derful abilities of Avalokiteshvara Boddhisattva as below:

Rescuing seven tribulations

Transforming the three poisons (greed, hatred

 

and delusion)

Satisfying two desires (boy or girl) Using 32 incarnations (Sambhoga-kāya) Providing 14 Fearless to help beings.

We sincerely sprinkle the consecrating water with the Avalokiteshvara Boddhisattva’s great compassion to purify, freshen, revive, and heal whatever it is. Avalokiteshvara Boddhisattva is the part of each of us that has the capacity to listen deeply to others, make use of our insights and understanding to relieve the suffering and bring peace for all.

Namo the Compassionate Goddess Avalokiteshvara Bodhisattva. (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 Bud- dhas 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

1. Offering light in the Ten Directions, the Bud- dha, the Dharma, and the Sangha, to whom we bow in gratitude. (o) (1 prostration)
2. Teaching and living the way of awareness in the very midst of suffering and confusion, Shakyamuni Buddha, the Fully Enlight- ened One, to whom we bow in

(o) (1 prostration)

3. Cutting through ignorance, awakening our hearts and our minds, Manjushri, the Bodhi- sattva 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 Bodhi- sattva of Great Action, to whom we bow in (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, Sadaparibhu- ta, the Bodhisattva of Constant Respect, to whom we bow in gratitude. (o) (1 prostration)
7. Showing the way fearlessly and compassionately, the stream ofallourAncestral 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)
3. The Buddha Vishvabhu, to whom we bow in (o) (1 prostration)
4. The Buddha Krakkucchandha, to whom we bow in gratitude. (o) (1 prostration)
5. The Buddha Konagamana, to whom we bow in gratitude. (o) (1 prostration)
6. The Buddha Kashyapa, to whom we bow in (o) (1 prostration)

 

7. The Buddha Shakyamuni, to whom we bow in gratitude. (o) (1 prostration)
8. The Bodhisattva of Great Understanding, Manjushri, to whom we bow in
   • (1 prostration)
9. The Bodhisattva of Great Action, Samant- abhadra, to whom we bow in
   • (1 prostration)
10. The Bodhisattva of Great Compassion, Avalokiteshvara, to whom we bow in grati- (ooo) (1 prostration)
11. The Bodhisattva of the Great Vow, Kshit- igarbha, to whom we bow in (ooo) (1 prostration)

• GRATITUDE THE ARAHATS

1. The Venerable Kashyapa, to whom we bow in (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 be- ings,nourishing,holding,andhealingall,Bodhi- sattva Gaia, Great Mother Earth, precious jew- el of the cosmos, to whom we bow in
   • (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
   • (1 prostration)
6. Seed of awakening and loving kindness in children and all beings, Maitreya, the Bud- dha to-be-born, to whom we bow in
   • (1 prostration)
7. Showing the way fearlessly and compas- sionately, the stream of all our Ancestral Teachers, to whom we bow in (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. PRAISING THE GREAT COMPASSIONATE AVALOKITESHVARA BODHISATTVA

The nectar of compassion is seen on the willow branch held by the Bodhisattva.

A single drop of this nectar is enough to bring life to the Ten Directions of the Cosmos.

May all afflictions of this world disappear totally and may this place of practice be completely pu- rified by the Bodhisattva’s nectar of compassion.

Homage to the Bodhisattva Who Refreshes the Earth. (o) (1 prostration)

From the depths of understanding, a flower of great eloquence blooms:

The Bodhisattva stands majestically upon the waves of birth and death, free from all afflictions.

Her great compassion eliminates all sickness, even that once thought of as incurable.

Her wondrous light sweeps away all obstacles and dangers.

Her willow branch, once waved, reveals countless

 

Buddha Lands.

Her lotus flower blossoms a multitude of practice centers.

We bow to her. We see her true presence in the here and the now.

We offer her the incense of our hearts.

May the Bodhisattva of Deep Listening embrace us all with Great Compassion.

Namo the Great Compassionate Avalokiteshvara Bodhisattva. (o) (1 prostration)

On the willow branch, the clear water of com- passion

falls on all three chiliocosms.

Its    empty    nature   and   its    Eight   Virtues are the salvation of gods and men.

They make the Dharma realms brighter and more expansive.

They  put   an  end   to   animosity  and  anger, changing a blazing fire into a cool lotus lake.

Homage to the Bodhisattva Who Refreshes the Earth.

Namo the Great Compassionate Avalokiteshvara Bodhisattva. (ooo) (1 prostration)

 

6. PRAYER WITH THE SACRED WATER (The head of ceremony raises up the bowl of clear water with the left hand and forms the mudra of peace with the right hand at the level of the The sangha chants aloud to consecrate the water.)

Holding the willow branch, sprinkling the nectar of compassion, destroying heat, cooling and re- freshing the world of humans by listening deeply and coming to help beings, and by teaching the Dharma, the Bodhisattva ends the suffering of all species.

The Bodhisattva’s love and compassion are un- shakable.

Her appearance manifests freedom and upright- ness.

She responds wherever there is a need. No appeal for her help fails to succeed.

Now we, your disciples, with right faith and a calm mind, recite the gatha for consecrating clear water. (o)

Namo the Great Compassionate Avalokiteshvara Bodhisattva. (ooo)

 

7. VERSES OF CONSECRATION

This water’s shape is round or square according to the container that holds it.

In the spring warmth, it is liquid; in the winter cold, it is solid.

When its path is open, it flows.

When its path is obstructed, it stands still.

How vast it is, yet its source is so small it is diffi- cult to find.

How wonderful it is in its streams which flow endlessly.

In the jade rivulets, the footprints of dragons re- main.

In the deep pond, water holds the bright halo of the autumn moon.

On the tip of the king’s pen, water becomes the compassion of clemency.

On the willow branch, it becomes the clear fresh balm of compassion.

Only one drop of the water of compassion is need- ed, and the Ten Directions are all purified. (o)

Namo the Great Compassionate Avalokiteshvara Bodhisattva. (ooo)

 

8. SPRINKLING WATER WITH READING THE AVALOKITESHVARA BODHISATTVA

During the recitation of the bodhisattva’s name, the purified water is sprinkled with the willow branch or flower over the head of the ordinee, or around the perimeter of the hall or building to be blessed.

Sangha with one-pointed concentration please re- cite the verse and the name of Avalokiteshvara until the leader done his/her job and return:

Onthetipofthewillowbranchisthesupremenectar. When one drop falls, it fills the Ten Directions and puts an end to countless afflictions.

It has the power to purify.

Homage to the Bodhisattva Who Refreshes the Earth.

Namo the Great Compassionate

Avalokiteshvara Bodhisattva. (repeat 21 times) (ooo)

9. INTRODUCTORY GATHA Chanting the Lotus Sutra by night, the sound shook the galaxies.

The next morning when planet Earth woke up, her lap was full of flowers.

 

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

10. THE UNIVERSAL DOOR CHAPTER

(The Lotus of the Wonderful Dharma)

Buddha of ten thousand beautiful aspects, may I ask you this question:

“Why did they give that bodhisattva the name Avalokita?”

The World-Honored One, beautifully adorned, offered this reply to Akshayamati:

Because actions founded on her deep aspiration

can respond to the needs of any being in any cir- cumstance.

Aspirations as wide as the oceans were made for countless lifetimes.

She has attended to billions of Buddhas,

Her great aspiration purified by mindfulness. “Whoever calls her name or sees her image, if their mind be perfectly collected and pure, they

 

will then be able to overcome the suffering of all the worlds.

When those with cruel intent push us into a pit of fire, invoking the strength of Avalokita, the fire becomes a refreshing lake. “Adrift on the waters of the great ocean, threatened by monsters of the deep, invoking the strength of Avalokita, we are saved from the storm waves.

Standing atop Mount Meru, should someone de- sire to push us down, invoking the strength of Avalokita, we dwell unharmed like the sun hang- ing in space.

Chased by a cruel person down the Diamond Mountain, invoking the strength of Avalokita, not even a hair of our body will be in danger.

Encircled and assaulted   by   bandits   hold- ing swords to wound and to kill, invoking the strength of Avalokita, sword blades shatter into millions of pieces.

Imprisoned or bound in iron chains, with hands and feet placed in a yoke, invoking the strength

 

of Avalokita, we are released into freedom. “Poi- sons, curses, and bewitchings putting us into dan- ger, invoking the strength of Avalokita, harmful things return to their source.

Attacked by a fierce and cruel yaksha, a poison- ous naga, or unkind spirit,

invoking the strength of Avalokita, they will do us no harm.

With wild animals all around baring their teeth, tusks, and claws, invoking the strength of Avalokita will cause them to run far away.

Confronted with scorpions and poisonous snakes, breathing fire and smoke of poisonous gas, in- voking the strength of Avalokita, they depart, the air clears.

Caught beneath lightning, thunder, and clouds, with hail pouring down in torrents, invoking the strength of Avalokita, the storm ends, the sun- light appears.

All living beings caught in distress, oppressed by immeasurable suffering are rescued in ten thousand ways by the wonderful power of her

 

understanding.

Miraculous power with no shortcoming, wisdom and skillful means so vast -

in the Ten Directions of all the worlds, there is no place she does not appear.

The paths to realms of suffering, the pain of birth, old age, sickness, and death, hells, hungry spir- its, or animals are all purified, brought to an end.

Look of truth, look of purity, look of boundless understanding,

look of love, look of compassion - the look to be always honored and practiced.

Look of immaculate light and purity, the Sun of Wisdom destroying darkness, master of fire, wind, and disaster illuminating the whole world.

Heart of compassion like rolling thunder, heart of love like gentle clouds,

water of Dharma nectar raining upon us, extin- guishing the fire of afflictions.

In the courtroom, the place of lawsuits, on the

 

fields in the midst of war, invoking the strength of Avalokita, our enemies become our friends.

Sound of wonder, noble sound, sound of one look- ing deeply into the world, extraordinary sound, sound of the rising tide, the sound to which we will always listen.

With mindfulness, free from doubts, in moments of danger and affliction, our faith in the purity of Avalokita is where we go for refuge.

We bow in gratitude to the one who has all the virtues, regarding the world with compassionate eyes, an Ocean of Well-Being beyond measure.

(Saddharmapundarika Sutra, Chapter 25, Taisho

Revised Tripitaka 262)

11. 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 Emp- tiness 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, nei- ther 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-enti- ties. 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 Oth- er 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)

 

12. INVOKING THE BODHISATTVAS’ NAMES
    • AVALOKITESHVARA

We invoke your name, Avalokiteshvara. We as- pire 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 at- tention 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 suf- fering 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 as- pire 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 suffer- ing, 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 nondis- crimination 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 under- estimate 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, in- feriority, and equality complexes and realize true happiness and freedom. (o)

Namo the Great Bodhisattva Mahasattvas.

(3 times) (ooo)

13. 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, en- veloping all with love and compassion, joy and equanimity.

Namo Shakyamunaye Buddhaya. (3 times) (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. 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 di- rections,

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 Amitabhaya Buddhaya, the Buddha of In- finite Light. (3 times) (o)

 

Namo Manjushri, the Bodhisattva of Great Un- derstanding. (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 Bodhi- sattva of Great Aspiration. (3 times) (o)

16. PRAYER

Namo the Great Compassionate Avalokiteshvara Bodhisattva prove,

Today we are (the leader Bhikkhuni…) with the sangha members at…, organized prayer for peace. We sprinkled the consecration water, chanted the Universal Door Chapter of Sad- dharmapundarika Sutra, meditated, read the Avalokiteshvara Bodhisattva ‘s name and prac- ticed the meritorious deeds. (o)

We would like to return this merit to pray for Bud- dhists... (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)

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

Namo Amitabha Buddha. (ooo)

• 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 aware- ness. (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 trans- formation.

Dwelling in the refuge of Sangha,

shining light that supports me, keeping my prac- tice 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 Com- munities,

to embrace all beings and support their transfor- mation. (ooo) (1 prostration)

18. SHARING THE MERIT & VERSE FOR CLOSING

Reciting the sutras, practicing the way of aware- ness gives rise to benefits without limit.

We vow to share the fruits with all beings.

We vow to offer tribute to parents, teachers, friends, and numerous beings who give guidance and support along the path. (o)

May we 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 compan- ions

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. (3 times) (ooo)

19. THE DIVINE GATHA

Gods, nagas, asuras and yakshas

Come here, with all your heart listen to the Dhar- ma.

Protect the Buddha-dharma so that it may en- dure

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 concen- tration.

May the flower of awakened understanding bloom beautifully

And everywhere may all species have happiness.

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

 

 

3. THE RICE OFFERING TO BUDDHAS

After the morning chanting course is done and be- fore noon, the ritual of rice offering to the Buddhas is conducted. Then, sangha goes to the hall to take lunch and performs the lunch offering there.

1. Incense offering
2. Paying homage to buddhas and bodhisattvas
3. Mantra recitation of food and water
4. Offering gatha
5. Please accept the offering
6. Sharing the

***

1. INCENSE OFFERING

As wonderful as the lotus flower, as bright as the northern star,

let us come back and take refuge in the teacher of gods and men. (o)

As the incense is lit, sandalwood perfumes the air, making an auspicious rainbow cloud.

 

I, your disciple, with all my respect offer it to the Buddhas of the Ten Directions.

May we practice the precepts seriously at all times, May we practice concentration diligently,

May we offer the precious fruit of insight as our offering of incense of the heart.

Respectfully we offer incense to Buddhas and Bodhisattvas. (o)

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

2. PAYING HOMAGE TO BUDDHAS AND BODHISATTVAS

Namo the Buddhas abiding in the Ten Directions.

Namo the Dharmas abiding in the Ten Direc- tions.

Namo the Sanghas abiding in the Ten Directions. Namo Sakyamunaye Buddhaya

Namo Amitabhaya Buddhaya

Namo all Buddhas in the Ten Directions and the Three Times. (o)

Namo Manjusraye

 

Namo Samantabhadraya Namo Mahasthamapraptaya Namo Avalokiteshvaraya Namo Kshitigarbhaya

Namo the Bodhisattvas of the Holy Sangha pres- ent in this place of practice. (o)

Namo the Bodhisattvas our Ancestral Teachers of all generations.

Namo the Bodhisattvas who oversees the kitch- en.

Namo the ten Bodhisattvas who are judges of the dead.

Namo all Buddhas and Bodhisattvas present in this practice center. (ooo)

3. MANTRA RECITATION

• THE FOOD MANTRA

(Reflecting the food universally available)

Namo sarvatathagata’valokite.

Om sambhara sambhara hung. (3 times) (ooo)

• THE WATER MANTRA

(Reflecting the water universally available)

Namah surupaya tathagataya Tadyatha,

 

Om surupaya surupaya surupaya svaha.

(3 times) (ooo)

4. OFFERING GATHA

The   color,   fragrance   and   taste   of   this food   is   offered    first    to    all    Buddhas, then to all the holy ones and to the people of the six continents.

The offering is made so that all, without distinc- tion, may have enough to eat.

May those who have given this food cross over to the other shore.

Everything that is in the Dharma realms is also offering the Three Virtues and the Six Tastes to the Buddha and the Sangha.

Namo the Buddhas abiding in the Ten Directions.

(3 times) (ooo)

5. PLEASE ACCEPT THE OFFERING

In concentration we make this offering of Dhar- ma nectar

In quantity as great as Mount Sumeru.

Its form, fragrance, beauty and taste fill the whole of space.

Please be compassionate to us and accept it.

 

Namo the Universal Offering Bodhisattva Mahasattva. (3 times) (ooo)

6. SHARING THE MERIT

Making this offering, 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.

With this offering to the Buddha, we vow that all beings may fully realize their career of great awakening. (o)

Namo the Buddhas and Bodhisattvas in ten directions. (3 times) (ooo)

 

 

4. THE LUNCH OFFERING AT DINING HALL

Monastics are the persons living in mindfullness all the time and gratitude at any offering. Thus at the dining hall and at the lunch time, first we must perform a formal ritual to offer rice to the Bud- dha-Dharma-Sangha, return the merit to all beings, especially the rice donars, and finally we can take lunch in mindfullness.

1. Prepare the lunch ritual
2. Offering meal to Buddhas and Bodhisattvas
3. Mantra at the food for the hungry ghosts
4. Mantra to make food universally available
5. Mantra recitation of food and water
6. The way of eating
7. Reflecting deeply
8. The first four mouthfuls
9. The five contemplations
10. Rinsing the bowl with clean water
11. When the meal is finished
12. The great chunda mantra
13. Sharing the

 

1. PREPARE THE LUNCH RITUAL

1. TAKING THE LID OFF THE BOWL

(Sit front of the bowl, each member takes the lid off and reads in silence)

The bowl of the Tathagata is in my two hands. Giver, receiver, and gift held in perfect oneness. (o)

1. SEEING THE EMPTY BOWL

(Each member sees the empty bowl and reads in si-

lence)

This bowl, empty now, will soon be filled with precious food.

I realize how fortunate I am to have enough to eat to continue the practice. (o)

• HOLDING THE BOWL WHICH IS FULL

(Each member takes rice into his/her bowl and reads

in silence)

In this food, I clearly see the entire universe sup- porting my existence. (o)

2. OFFERING MEAL TO BUDDHAS AND BODHISATTVAS

(Each Buddhist makes the mudra of peace with the

 

right hand and holds it before the middle of their forehead. While the left hand holds up the bowl in front of the right hand.)

We offer this food to:

The Buddha Vairocana, the pure Dharma body, The Buddha Locana, perfected retribution body,

The Buddha Shakyamuni, the transformation body, which is always and everywhere,

The Buddha Maitreya yet to be born,

The Buddha Amitabha of the land of Great Hap- piness,

All the Buddhas in the Ten Directions and the Three Times,

Bodhisattva Manjushri of Great Wisdom, Bodhisattva Samantabhadra of Great Action, Bodhisattva Avalokita of Great Compassion,

Bodhisattva    Mahasthamaprapta    of    Great Strength,

All Bodhisattva Mahasattvas.

All beings in all the Dharma realms want to make this offering of the Three Virtues and the Six Tastes to the Buddha, Dharma and Sangha.

As we eat this food we want all beings to realize perfectly the wisdom of awakening. (ooo)

 

3. MANTRA AT THE FOOD FOR THE HUNGRY GHOSTS

(The leader makes the mudra of peace over the bowl

which contains water and some grains of rice)

The   way  of  the   Buddhas  is   extraordinary. Seven grains of rice fill the Ten Directions.

It is offered everywhere in the Dharma realms as the nectar of compassion which has no limit.

Namo the Universal Offering Bodhisattva Mahasattva. (3 times) (ooo)

4. MANTRA TO MAKE FOOD UNIVERSALLY AVAILABLE

Namo sarvatathagata’valokite.

Om sambhara sambhara hung. (3 times) (ooo)

(The attendant places the bowl with grains and wa-

ter outside and recites this gatha)

Great Garuda bird, hungry spirits in the great desert, yaksa mother who ceases to eat children’s flesh,

may all be satisfied by the Bodhisattva’s nectar.

Namo the Universal Offering Bodhisattva Maha- sattva. (3 times) (ooo)

 

5. MANTRA RECITATION

• THE FOOD MANTRA

(Reflecting the food universally available)

Namo sarvatathagata’valokite.

Om sambhara sambhara hung. (3 times) (ooo)

• THE WATER MANTRA

(Reflecting the water universally available) Namah surupaya tathagataya Tadyatha, Om surupaya surupaya surupaya svaha. (3 times) (ooo)

6. THE WAY OF EATING

Leader: The Buddha advises us to eat in mind- fulness, establishing ourselves in the present mo- ment so that we can be aware of the food in front of us and the community surrounding us.

We eat in a way that makes peace, joy, brother- hood and sisterhood possible during the whole time of eating. (o)

7. REFLECTING DEEPLY

(Each member raises his/her bowl at forehead and

reads in silence)

 

There are countless beings struggling to live on this planet.

May they all have enough to eat. (o)

8. THE FIRST FOUR MOUTHFULS

(Each member takes some rice on his/her spoon put

in mounth and reads in silence)

With the first mouthful I practice the love which brings joy. (o)

With the second mouthful I practice the love which relieves pain. (o)

With the third mouthful I practice the happiness of being alive. (o)

With the fourth mouthful I practice equal love for all beings. (ooo)

9. THE FIVE CONTEMPLATIONS

Dear Sangha, please practice the Five Contem- plations as below. (o)

1. This food is a gift of the Earth, the sky, nu- merous living beings, and much hard and lov- ing
2. May we eat with mindfulness and gratitude so as to be worthy to receive it.
3. May we recognizeand transform unwholesome

 

mental formations, especially our greed, and learn to eat with moderation.

4. May we keep our compassion alive by eating in such a way that we reduce the suffering of living beings, preserve our planet, and reverse the process of global
5. We accept this food so that we may nurture our sisterhood and brotherhood, build our Sangha, and nourish our ideal of serving liv- ing (ooo)

Note: If sangha has time, you can chant a short dis- course. You can start with an opening verse, and re- cite one of the sutras such as, The Eight Realizations of the Great Beings, The Four Establishments of Mindfulness, Four Immeasurables of Loving-Kind- ness, Compassion, Sympathetic Joy And Equanimi- ty, Discourse on Love (Metta Sutta), and so on.

After that, the sangha takes lunch silently and mind- fully and then you perform the ritual of closing as following,

10. RINSING THE BOWL WITH CLEAN WATER (After finishing the meal, each member pours water in his/her bowl to drink and reads in silence)

The water which rinses this bowl is the nectar of

 

the gods.

I offer it to hungry ghosts, that they all may drink their fill.

Namo the Universal Offering Bodhisattva Mahasattva. (3 times) (ooo)

11. WHEN THE MEAL IS FINISHED

(Each member reads in silence)

The meal is finished and I am satisfied.

The four gratitudes: to parents, teachers, friends, and all dharmas

I bear deeply in my mind. (ooo)

12. THE GREAT CHUNDA MANTRA Namo Saptanam Samyak Sambuddha Kuthinam Tadyatha

Om cale cule Cunde svaha. (3 times) (ooo)

13. SHARING THE MERIT

To  practice   generosity   gives   rise   to   much happiness.

The one who offers joy also experiences joy. (o)

By the merit of this mindful meal, we aspire that all beings may wholly realize complete

 

awakening. (o)

Namo the Buddhas and Bodhisattvas in ten directions. (3 times) (ooo)

_ If sangha has time, you can walk and read the Bud- dhas’name around the mainhall and recite Three Refuges to end the lunch rite.

 

 

5. THE RITUAL OFFERING FOOD TO HUNGRY GHOSTS

At the Buddhist temple, every afternoon, this ritual is chanted to offer food to the hungry ghosts and the deceased. It is one of the main rites for the ordained. We should set up a altar with the Amitabha or Mogalanasa statue, flowers, fruit, candles, incense stick, rice gruel, uncooked rice grains, salt, and drinking water, etc... to perform this ritual.

1. Introduction (guidance)
2. The incense offering
3. Salutation
   1. Gratitude the Buddhas and Bodhisattvas
   2. Gratitude the Buddhas in the past
   3. Gratitude the Arahats
   4. Gratitude the Ancestors
4. The repentance and aspiration
5. Opening verse for ghosts
6. Invitation Boddhisattvas & ghosts coming
7. Verse of offering food
8. The Amitabha Sutra (if you have the time)
9. The insight that brings us to the other shore

 

10. Invoking the Boddhisattvas’ names
11. Read the Names of the Buddhas and Bodhisattvas
12. Taking refuge in the Amitabha Buddha
13. May the day and the night be well
14. Prayer for the deceased
15. Salutation thousands of Buddhas in three times
16. Taking refuge at three jewels
17. Sharing the merit & verse for closing
18. The divine gatha.

***

1. INTRODUCTION

Leader: Today, we (the leader...) and sangha... at the... (the place...) have gathered to organize the ritual offering food to ghosts.

We recite the Amitabha sutras, invoke the Buddhas’ and Bodhisattvas’ names, make offerings, and transfer the merits to twelve kinds of souls with names or unnamed including our ancestors and parents in the past, the heroic warriors sacrificed for the country, the deceased died in rivers, accidents and other reasons. 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.

Please let us be aware of our present and the good fortune we have to be together today, of- fering all our love and support to the ghosts and to each other during these profound moments of transformation.

Namo Amitabha 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 Bud- dhas 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)

• GRATITUDE THE BUDDHAS AND

 

BODHISATTVAS:

1. Offering light in the Ten Directions, the Bud- dha, the Dharma, and the Sangha, to whom we bow in gratitude. (o) (1 prostration)
2. 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
   • (1 prostration)
3. 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
   • (1 prostration)
6. SeeingtheBuddhaineveryone,Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in gratitude. (o) (1 prostration)
7. Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in

 

gratitude. (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 (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)

• GRATITUDE THE ANCESTORS

1. 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)
2. 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)

3. 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)

4. Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in (ooo) (1 prostration)

4. REPENTANCE AND ASPIRATION Practitioners of the Way have acted unskillfully with craving, hatred, and ignorance

manifested in actions of body, speech, and mind. All practitioners repent of this. (o)

Beings of all species have acted unskillfully with craving, hatred, and ignorance

manifested in actions of body, speech, and mind. All beings of all species repent of this. (o)

Hungry ghosts have acted unskillfully with craving, hatred, and ignorance

manifested in actions of body, speech, and mind. All hungry ghosts repent of this. (o)

 

Countless beings, I vow to save. Ceaseless afflictions, I vow to end. Limitless Dharma Doors, I vow to open.

I vow to realize the highest path of Awakening. (o)

The true nature of beings, I vow to save. The true nature of afflictions, I vow to end.

The true nature of Dharma Doors, I vow to open.

I vow to realize the true nature of the highest path of Awakening. (o)

Namo Shakyamuni Buddha. (3 times) (ooo)

5. OPENING VERSE FOR GHOSTS

As if a fire is raging on all four sides,

a hungry ghost ceaselessly suffers from heat. Hungry ghosts, now to be born in a Pure Land, hear this gatha transmitted by Buddha:

Those who aspire to see and understand

the Buddhas who are present in the Three Times

must always observe that, in the nature of the Dharmadhatu,

all that is arises from the mind. (o)

Namo King Controlling

the Hell Fire Bodhisattva. (3 times) (ooo)

 

6. INVITATION BODDHISATTVAS & GHOSTS COMING

(This inviting ritual is used for the great requiem

ceremony)

1. Light radiates out into the realms of

We know the Buddha is present at this Requiem Ceremony:

We pray to the Enlightened One to help all the deceased come to the Pure Land, arriving in the Land of Great Bliss, sitting on the lotus flowers.

Homage to the Bodhisattva of Rebirth in the Pure Land. (o)

1. With flowers and incense, we invite with all our

heart

The great KSITIGARBHA BODHISATTVA,

who in the past made the vow

that until the last living being is brought to the other shore

and     until     all     of      hell      is      emptied, he will not rest and enjoy the fruit of Buddhahood.

Please do not forget your vow, and be present today, participating in this Requiem Ceremony.

 

• With flowers and incense, we invite with all our

heart:

The great AVALOKITESHVARA BODHISATTVA,

the One who practices deep compassionate listening,

the One who is always ready to come to where he is needed,

the One who brings the boat of compassion to rescue living beings drowning in the Ocean of Suffering.

Please do not forget your vow, and be present today, participating in this Requiem Ceremony.

1. With flowers and incense, we invite with all our

heart.

In the immense Ocean of Suffering,

each living being carries his or her own karma.

Those of you who have not had a chance to wake up from your long dream, begin to practice calling the name of the Buddha in order to leave behind the shore of Delusion and come to the land of Bliss.

THIS IS THE FIRST INCENSE OFFERING.

 

This is the initial invitation:

Relying on the spiritual power of the Buddhas, the Dharma,

and the Sangha, and of the powerful dharanis,

our ancestors of the past seven generations, all deceased

members of our great family, and every wandering ghost are summoned here tonight to participate in the Offering and Requiem Ceremony, to listen to the Dharma and enjoy the food, the drink, and the nourishing,

transforming, and healing nectar of compassion offered tonight.

1. With flowers and incense, we invite with all our

heart.

The sun has just set,

The moon is beginning to rise.

Although we do not see you in the forms we used to see,

we know you are there in new forms.

THIS IS THE SECOND INCENSE OFFERING.

This is the second invitation:

Relying on the spiritual power of the Buddhas, the Dharma,

and the Sangha, and of the powerful dharanis,

 

our ancestors

of the past seven generations, all deceased members of our

great family, and every wandering ghost are summoned here

tonight to participate in the Offering and Requiem Ceremony,

to listen to the Dharma and enjoy the food, the drink, and the

nourishing, transforming, and healing nectar of compassion

offered tonight.

1. With flowers and incense, we invite with all

our heart.

All formations are like dreams, no one escapes impermanence,

but thanks to the power of the Three Jewels, we always have a way out of birth and death.

THIS IS THE THIRD INCENSE OFFERING.

This is the third invitation:

Relying on the spiritual power of the Buddhas, the Dharma,

and the Sangha, and of the powerful dharanis, our ancestors of the past seven generations, all deceased

 

members of our great family, and every wandering ghost

are summoned here tonight to participate in the Offering and

Requiem Ceremony, to listen to the Dharma and enjoy the

food, the drink, and the nourishing, transforming, and healing

nectar of compassion offered tonight.

• After reciting the mantras and dharanis we invite

everyone who has awakened and has heard. May the energy of the Three Jewels protect everyone.

Everyone who is able to come to the ceremony, please come when you have heard us.

• You have heard our invitation and have

Everyone is invited to be served with the nectar of immortality.

Everyone is invited to sit down peacefully to listen to the holy scriptures.

May the Dharma transform all afflictions and bring back joy and freedom.

Please listen to the wonderful teaching on Emptiness.

 

Namo the Great Vow Kshitigarbha Bodhisattva Mahasattva. (3 times) (ooo)

7. VERSE OF OFFERING FOOD

Homage to the Tathagata Multiple Jewel. (o)

Homage to the Tathagata Jewel Victory. (o)

Homage to the Tathagata Wonderful Form Body. (o)

Homage to the Tathagata Extensive Body. (o) Homage to the Tathagata Far from Fear. (o) Homage to the Tathagata of the nectar of compassion. (o)

Homage to the Tathagata of Infinite Light. (o)

Maintaining our concentration, we purify this offering of food.

So too in practitioners throughout the Ten Directions.

May they all be satisfied, letting go of craving, moving out of darkness to be born into a Pure Land.

May they truly take refuge in the Three Jewels, give rise to Awakened Mind, and realize the highest path.

For the benefit of practitioners, may the merit of the practice

form the ground on which the future Buddha stands. (o)

 

Maintaining our concentration, we purify this offering of food.

So too in all species throughout the Ten Directions.

May they all be satisfied, letting go of craving, moving out of darkness to be born into a Pure Land.

May they truly take refuge in the Three Jewels, give rise to Awakened Mind, and realize the highest path.

For the benefit of all species, may the merit of the practice

form the ground on which the future Buddha stands. (o)

Maintaining our concentration, we purify this offering of food.

So too in hungry ghosts throughout the Ten Directions.

May they all be satisfied, letting go of craving, moving out of darkness to be born into a Pure Land.

May they truly take refuge in the Three Jewels, give rise to Awakened Mind, and realize the highest path.

For the benefit of hungry ghosts, may the merit of the practice

form the ground on which the future Buddha

 

stands. (o)

Practitioners of the Way, we make offerings of food multiplied in Ten Directions

so that you can all receive them. By the merit of this offering, may we and all practitioners

be successful in the realization of the path. (o)

Beings of all species,

we make offerings of food multiplied in Ten Directions

so that you can all receive them. By the merit of this offering, may we and all species

be successful in the realization of the path. (o)

Hungry ghosts,

we make offerings of food multiplied in Ten Directions

so that you can all receive them. By the merit of this offering, may we and all hungry ghosts

be successful in the realization of the path. (o)

Namo the Great Vow Kshitigarbha Bodhisattva Mahasattva. (3 times) (ooo)

 

8. THE AMITABHA SUTRA

• MEETING AT JETA GROVE

Thus, have I heard. At one time the Bhagavat was staying in Jeta Grove monastery in Anathapindada’s Garden at Shravasti, together with a large company of twelve hundred and fifty monks, who were all venerable shravakas and well-known great arhats. They were headed by eminent shravakas, such as the Venerable Shariputra, Mahamaudgalyayana, Mahakashyapa and Aniruddha. He was also accompanied by innumerable bodhisattvas, mahasattvas, who were all dwelling in the Stage of Non-retrogression and were adorned with immeasurable merits and virtues, headed by great bodhisattvas, such as Bodhisattva Manjushri, Bodhisattva Ajita, Bodhisattva Nityodyukta and Bodhisattva Anikshipta-dhura. Also in the assembly were a hundred thousand kotis of nayutas [of devas] headed by Shakra along with the King of Mahabrahma Heaven, the Lord of Saha world, as well as the Four Guardian Kings and others. Many demi-gods, innumerable heavenly and human beings, asuras and others assembled and took their seats to hear the Dharma.

 

• INTRODUCTION THE BUDDHA-LANDS

The Bhagavat said to Shariputra: “Do you know that if you travel westwards from here, passing a hundred thousand kotis of nayutas of Buddha- lands, you come to the land called ‘Utmost Bliss,’ where there is a Bhagavat named ‘Amitayus’ or ‘Amitabha’ with ten titles, including Tathagata, Arhat and Samyaksambuddha. He is living there at this very moment, teaching the profound and wonderful Dharma to sentient beings to give them supreme benefit and bliss.

• THE SOLEMN PURELAND

Why, Shariputra, is that land called ‘Utmost Bliss’? Shariputra, beings in that land suffer no afflictions and pain but experience only pure immeasurable joy and happiness. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in the pure Buddha-land of Utmost Bliss there are seven rows of jewelled balustrades, seven rows of jewelled tala-trees, and sevenfold jewelled nets, which surround everywhere and are completely decorated with four jewels, namely, gold, silver, beryl and crystal. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this

 

reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in the pure Buddha-land of Utmost Bliss here and there are many seven- jewelled ponds filled with water of eight excellent qualities, namely, (1) pure, (2) cool, (3) sweet-

tasting, (4) soft, (5) moistening, (6) comforting,

(7) quenching thirst, hunger and many other needs, and (8) nourishing the senses, increasing the activites of the four elements and producing superior goodness. Sentient beings with a large stock of merits always enjoy using such water. The bottom of these ponds is lined with gold sand, and from the four sides of each pond rise stairs made of the four jewels, most pleasing to the mind. Marvellous jewelled trees surrounding the ponds are evenly spaced, scented with rich fragrance and decorated with the seven delightful jewels, namely, gold, silver, beryl, crystal, rosy pearls, cornelian and sapphire.

In the ponds, at all times, lotuses of various colours as large as chariot-wheels are in bloom. Blue flowers radiate blue light, brilliance and splendor; yellow ones radiate yellow light, brilliance and splendor; red ones radiate red light, brilliance and splendour; white ones radiate white light, brilliance and splendor; four-coloured ones radiate   four-coloured light, brilliance and splendor. Shariputra, that

 

Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss limitless exquisite music is spontaneously played at all times. The sound is harmonious and most pleasant to hear. When sentient beings hear its excellent sound, their evil passions are completely removed, numerous good acts multiply, and they soon attain the highest perfect Enlightenment. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, the ground throughout that pure Buddha-land of Utmost Bliss is of true gold. It is soft to the touch and refreshing, shining boundlessly and adorned with rare jewels. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss, six times during the day and night, various heavenly blossoms of rare beauty continuously rain down from the sky. They are

 

brilliant and refreshing, soft and variegated, pleasing to the mind and the senses. They do not rouse greedy attachment, but increase countless inconceivable merits in sentient beings. Six times during the day and night, the beings in that land offer those blossoms to Amitayus in homage. Every morning they take those heavenly blossoms and, in such a short time it takes for a meal, fly to innumerable other lands to pay homage to a hundred, thousand kotis of Buddhas. They offer to each Buddha a hundred thousand kotis of such blossoms and return home to the Pure Land, as if to enjoy leisure in a heavenly abode. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss there are always many rare species of beautiful birds of various colours, such as swams, geese, herons, storks, cranes, peacocks, parrots, kalavinkas and jivamjivakas. Six times during the day and night, those birds form a flock and sing with melodious and delicate tones, producing diverse sounds to proclaim numerous wonderful teachings, such as the [four] mindful acts, the [four] ways of stopping evils, the [four] miraculous powers, the [five] roots of goodness,

 

the [five] powers, the [seven] factors of wisdom, and the [Eightfold] Noble Path. Having heard their singing, the sentient beings in that land gain innumerable merits through mindfulness of the Buddha, Dharma and Sangha, and their bodies long retain the perfume of virtue. Shariputra, do you think that the birds in that land belong to the evil realm of animals? Do not hold such a view! The reason is that none of the three evil realms, not even their names, exist in that Buddha’s Pure Land; how much less should there be real birds belonging to the realm of animals born as retribution for evil karma? You should know that they are manifestations created by Amitayus so that they can proclaim innumerable sounds of the Dharma to give benefit and bliss to sentient beings. Shariputra, that Buddha-land is full of such wonderful glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss soft breezes always blow. When they waft through the jewelled trees and jewelled nets, wonderful sounds are produced. As if a hundred thousand kotis of celestial musical instruments were playing together to produce exquisite sounds, when soft breezes which constantly arise in that land waft through the jewelled trees and

 

jewelled nets, they produce various excellent sounds, which proclaim many teachings of the Dharma. Having heard those sounds, sentient beings in that land give rise to numerous meritorious acts, such as mindfulness of the Buddha, Dharma and Sangha. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Shariputra, in that pure Buddha-land of Utmost Bliss there are wonderful manifestations such as those, which are innumerable and inconceivable. Even if a hundred thousand kotis of nayutas of innumerable tongues should praise their excellent qualities for a hundred thousand kotis of nayutas of kalpas, each tongue producing immeasurable voices, they would not be able to praise them to the full. For this reason, [that land] is called the Land of Utmost Bliss.

• INTRODUCTION THEAMITABHABUDDHA

Again, Shariputra, why is the Buddha of the pure Buddha-land of Utmost Bliss called ‘Amitayus’? Because, Shariputra, the life-span of that Tathagata and all beings living there last for immeasurable and innumerable great kalpas, the Tathagata of that land is called

 

‘Amitayus.’ Shariputra, why is the Buddha also called ‘Amitabha’? Shariputra, the Tathagata always emits boundless and innumerable rays of glorious light, illuminating all the Buddha- lands of the ten directions without hindrance, so as to display Buddhist activities. For this reason, the Tathagata of that land is called ‘Amitabha.’ Shariputra, the Pure Land of that Buddha is full of such glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, the Buddha Amitayus of that pure Buddha-land of Utmost Bliss always has shravaka disciples, all of them arhats, who are possessed of various excellent merits and whose number is unlimited and incalculable. Shariputra, the Pure Land of that Buddha is full of such glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, the Buddha Amitayus of that pure Buddha-land of Utmost Bliss always has innumerable bodhisattva disciples, all of them in the Stage of Becoming a Buddha after One More Life. They are possessed of various excellent merits, and their number is unlimited and incalculable. Even if one praised their merits for innumerable kalpas, one would not be able to

 

praise them fully. Shariputra, that Buddha-land is filled with such glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

• THE GREAT CAUSE TO BE BORN IN THE UTMOST BLISSFUL LAND

Again, Shariputra, sentient beings born in that land all dwell in the Stage of Non-retrogression, and will not fall again into an evil realm, be born in a border-land or in the state of debased people or mlecchas. They always enjoy visiting pure lands of other Buddhas. With their excellent vows and practice advancing and developing every moment, they will unfailingly realize the highest, perfect Enlightenment. Shariputra, that Buddha-land is full of such glorious merits, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, if sentient beings hear of the glorious manifestations of countless merits in that pure Buddha-land of Amitayus, they should all awaken aspiration to be born there. The reasons are: first, those born there will meet those Great Beings adorned with such countless merits as mentioned above; second, they will enjoy the pleasure of the Mahayana Dharma intrinsic to this pure Buddha-land adorned with

 

such innumerable merits; and third, with their own immeasurable vows and practice advancing and developing every moment, they will quickly realize the highest perfect Enlightenment. Shariputra, those who are to be born in that Buddha-land do not have few but already countless and unlimited merits, so such sentient beings can attain birth in the pure Buddha-land of Utmost Bliss of the Buddha Amitayus.

Again, Shariputra, if good men or women of pure faith, having heard Amitayus Buddha’s name of innumerable, boundless and inconceivable merits and also heard of the glorious adornments of the Land of Utmost Bliss, concentrate their thoughts on them with undistracted mind even for one day, two days, three, four, five, six or seven days, then, at the hour of death, Amitayus, surrounded by innumerable shravaka disciples and bodhisattvas, will appear before those good men or women and give them compassionate protection to keep their minds from falling into confusion. Thus, after death, following the Buddha Amitayus and his retinue, they will be born in his Pure Land of Utmost Bliss.

Shariputra, as I perceive that such blissful benefits are matters of great importance, I pronounce these words of truth: Good men and good women of pure faith who hear Amitayus

 

Buddha’s name of inconceivable merits and also learn of the pure Buddha-land of Utmost Bliss should all receive [the teaching] in faith, arouse aspiration, practise the method as prescribed, and attain birth in that Buddha-land.

• SIX DIRECTIONS ALL PRAISED THE BUDDHA LANDS

Shariputra, just as I praise the innumerable, unlimited and inconceivable merits of the Buddha-land of Amitayus, so do the Buddhas of the eastern direction as numerous as the sands of the Ganges, such as Aksobhya Tathagata, Meru-dhvaja Tathagata, Mahameru Tathagata, Meru-prabhasa Tathagata, and Manju-dhvaja Tathagata. While dwelling in their own pure lands of the east, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE SOUTH

Again, Shariputra, there are in the southern direction Buddhas as numerous as the sands

 

of the Ganges, such as Candra-surya-pradipa Tathagata, Yashah-prabha Tathagata, Maharci- skandha Tathagata, Meru-pradipa Tathagata and Ananta-virya Tathagata. While dwelling in their own pure lands of the south, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE WEST

Again, Shariputra, there are in the western direction Buddhas as numerous as the sands of the Ganges, such as Amitayus Tathagata, Amita- skandha Tathagata, Amita-prabha Tathagata, Amita-dhvaja Tathagata, Maheshvara Tathagata, Mahaprabha Tathagata, Jvalana Tathagata, Maharatna-ketu Tathagata and Sphuta-rashmi Tathagata. While dwelling in their own pure lands of the west, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

 

• THE NORTH

Again, Shariputra, there are in the northern direction Buddhas as numerous as the sands of the Ganges, such as Amita-prabha-vyuha- abhijna- buddhi Tathagata, Mahaskandha Tathagata, Amita-divya-dundubhi-vaishvanara- nirghosa Tathagata, Jaleni-prabha Tathagata and Salendra-raja Tathagata. While dwelling in their own pure lands of the north, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE NADIR

Again, Shariputra, there are in the nadir Buddhas as numerous as the sands of the Ganges, such as Sarva-saddharma-darshana- yukti-sada-jvalana- rajottama-shri-prabha Tathagata, Simha Tathagata, Yashas Tathagata, Yashah-prabhasa Tathagata, Dharma Tathagata, Saddharma Tathagata, Dharma-dhvaja Tathagata, Guna-mitra Tathagata and Guna- nama Tathagata. While dwelling in their own pure lands of the nadir, they extend their long,

 

broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this Dharma-gate expounding praise of the inconceivable merits of the Buddha- land and protection by all Buddhas.

• THE ZENITH

Again, Shariputra, there are in the zenith Buddhas as numerous as the sands of the Ganges, such as Brahma-ghosa Tathagata, Naksatra- raja Tathagata, Gandha-prabhasa Tathagata, Utpala-shri-kalpa Tathagata and Sarvartha- darsha Tathagata. While dwelling in their own pure lands of the zenith, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE SOUTH-EASTERN

Again, Shariputra, there are in the south-eastern direction Buddhas as numerous as the sands of the Ganges, such as Uttama-vipula-megha- ghosa-raja Tathagata. While dwelling in their

 

own pure lands of the south-east, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE SOUTH-WESTERN

Again, Shariputra, there are in the south-western direction Buddhas as numerous as the sands of the Ganges, such as Uttama-surya-prabha- yasho-guna Tathagata. While dwelling in their own pure lands of the south-west, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE NORTH-WESTERN

Again, Shariputra, there are in the north- western   direction    Buddhas    as    numerous as the sands of the Ganges, such as

 

Amita-guna-jvalanadhipati- prabhasa Tathagata. While dwelling in their own pure lands of the north-west, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE NORTH-EASTERN

Again, Shariputra, there are in the north-eastern direction Buddhas as numerous as the sands of the Ganges, such as Asamkhya-shata-sahasra- koti- nayuta-vipula-buddhi Tathagata. While dwelling in their own pure lands of the north- east, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE INCONCEIVABLE MERIT OF THE AMITABHA SUTRA

Shariputra, why is this sutra named ‘the

 

Dharma-gate expounding praise of the inconceivable merits of the Buddha-land and protection by all Buddhas? Shariputra, it is revealed in this sutra that the inconceivable merits of Amitayus Buddha’s Land of Utmost Bliss are praised and glorified and that all Buddhas, Bhagavats, of the ten directions, while dwelling in their own lands, display glorious and wonderful manifestations and pronounce words of truth, urging sentient beings to receive this teaching in faith, in order to guide and benefit them and give them peace and bliss. For this reason, this sutra is called ‘the gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.’

Shariputra, if good men or women, who have heard this sutra, now hear or will hear it, have already awakened or will awaken deep faith, they are embraced by those Buddhas, Bhagavats, dwelling in the ten directions, as numerous as ten times the number of the sands of the Ganges. All who practise as prescribed will not regress but will definitely attain the highest perfect Enlightenment and be born in the Pure Land of Utmost Bliss of Amitayus. For this reason, Shariputra, all sentient beings should receive in faith and understand well my words and the

 

words of the Buddhas, Bhagavats, of the ten directions, and should make great efforts and diligently practise as prescribed. Do not allow any doubt to arise.

Again, Shariputra, if good men or women have already aspired or will aspire or now aspire to the glorious adornments in the Pure Land of Utmost Bliss of Amitayus, they will be definitely embraced by those Buddhas, Bhagavats, dwelling in the ten directions, as numerous as the sands of the Ganges, even ten times that number. All who practise as prescribed will not regress but will definitely attain the highest perfect Enlightenment and be born in the Pure Land of Utmost Bliss of Amitayus. For this reason, Shariputra, good men and women of pure faith should all believe deeply in Amitayus Buddha’s Pure Land of Utmost Bliss and aspire to be born there. Do not be indolent.

• THE AMITABHA SUTRA IS THE MOST DIFFICULT FOR THE WORLD TO ACCEPT

Shariputra, just as I now praise and glorify the inconceivable merits of Amitayus Buddha’s Land of Utmost Bliss, all other Buddhas, Bhagavats, of the ten directions likewise praise my boundless inconceivable merits, saying: ‘How marvellous it is that Shakyamuni, Shakya Dharma-King,

 

Tathagata, Arthat, Samyaksambuddha, Possessed of Wisdom and Practice, Sugata, Knower of the World, the Unsurpassed, Tamer of Men, Teacher of Gods and Humans, Buddha and Bhagavat, has appeared in this Saha world during the period of the five corruptions: namely, those of time, sentient beings, passions, views and life-span, and that, having attained the highest perfect Enlightenment, delivered this teaching, most difficult for the world to accept, in order to guide and benefit sentient beings and give them peace and bliss.’

Thus, Shariputra, you should know that I have appeared in this Saha world of various defilements during the period of the five corruptions and, having attained the highest perfect Enlightenment, delivered this teaching, most difficult for the world to accept, in order to guide and benefit sentient beings and give them peace and bliss. This is indeed a rare and marvellous task, which is beyond comprehension. “If, Shariputra, there are good men or women of pure faith who, having heard this teaching, most difficult for the world to accept, receive it in faith, uphold and expound it to others, and practise it as prescribed, you should know that such people are extremely rare. In the past they have planted roots of goodness in the presence

 

of innumerable Buddhas. After death they will surely be born in the Western Land of Utmost Bliss, where they will enjoy various glorious adornments and the pleasure of Mahayana Dharma embodied in the Buddha’s Pure Land. They can approach Amitayus Buddha and make offerings to him six times during the day and night. They can also fly to [the lands in] the ten directions to make offerings to Buddhas, where they will hear the Dharma taught by them and will receive assurances of their attainment of Buddhahood. Thus they will be able to perfect quickly the merits and wisdom and realize the highest perfect Enlightenment.”

• SUPPORTED BY INNUMERABLE DEVAS, HUMANS, ASURAS & THE DHARMA PROTECTIVE DEITIES

When the Bhavagat had delivered this sutra, all the great shravakas, such as the Venerable Shariputra, and bodhisattvas, mahasattvas, together with all beings, including innumerable devas, humans and asuras, greatly rejoiced at the Buddha’s exposition and received it in faith./.

(Translated on Imperial Order by Tripitaka Master Hsuan-tsang of Great T’ang Dynasty translated from Chinese by Hisao Inagaki)

 

9. 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)

10. 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)

11. 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 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) (o)

12. 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)

 

13. 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)

14. PRAYER

Namo Amitabha Buddhaya. (o)

Namo the Buddhas, Bodhisattvas and the

 

Dharma Protective Deities prove (o)

Today, we (the leading Bhikkhuni...) and sangha... at the .... (the place...) have gathered to organize the ritual offering food to ghosts. We recite the Amitabha sutra, invoke the Buddhas’ and Bodhisattvas’ names, make offerings, and transfer the merits to twelve kinds of souls with names or unname.

We 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 Amitabha Buddhaya. (ooo)

15. 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)

16. 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)

17. 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. (3 times) (ooo)

18. 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)

 

 

6. THE PURELAND COURSE OF AMITABHA SUTRA

This sutra belongs to the Pure Land sect. It often is cited for the blessing and remembering the dead at the dead anniversaries, or funeral home and so on.

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 Amitabha 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. Prayer for the deceased

 

13. Salutation thousands of Buddhas in three times
14. Taking refuge at three jewels
15. Sharing the merit & verse for closing
16. The divine gatha.

***

1. INTRODUCTION

Leader: Today, we have gathered to recite and practice theAmitabha sutras, invoke the Buddhas’ and Bodhisattvas’ names, make offerings off, and transfer the merits to the deceased (the full name, the Dharma name, longevity…) on the ceremony of... the dead anniversary… of the deceased. The children, relatives, and friends of the deceased are here to take part in the ceremony.

We ask the community to listen with a quiet mind. Parents and grandparents, whether they are still alive or have left this life, are present in their children and grandchildren. The life of children and grandchildren is the life of the parents and the grandparents. The life of the ancestors carries on in the life of the children and grandchildren. According to the teaching of the Buddha, the peace and joy of the children and grandchildren are the peace and joy of the

 

parents, grandparents, and all ancestors. With a feeling of calm, clarity, and peace, we will make possible the calm, clarity, and peace of those who have left this life.

Please will the children, grandchildren, relatives and friends of the deceased (the full name, the Dharma name, longevity…) stand before the Three Jewels, join your palms and pay homage to the Amitabha Buddhas, Buddhas and Bodhisattvas and ancestors.

Please let us be aware of our present and the good fortune we have to be together today, offering all our love and support to the deceased and to each other during these profound moments of transformation.

Namo Amitabha Buddhaya. (ooo)

• 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)

3. 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 gratitude. (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

 

gratitude. (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)

3. 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)
4. Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in (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 AMITABHA SUTRA

• MEETING AT JETA GROVE

Thus, have I heard. At one time the Bhagavat was staying in Jeta Grove monastery in Anathapindada’s Garden at Shravasti, together with a large company of twelve hundred and fifty monks, who were all venerable shravakas and well-known great arhats. They were headed by eminent shravakas, such as the Venerable Shariputra, Mahamaudgalyayana, Mahakashyapa and Aniruddha. He was also

 

accompanied by innumerable bodhisattvas, mahasattvas, who were all dwelling in the Stage of Non-retrogression and were adorned with immeasurable merits and virtues, headed by great bodhisattvas, such as Bodhisattva Manjushri, Bodhisattva Ajita, Bodhisattva Nityodyukta and Bodhisattva Anikshipta-dhura. Also in the assembly were a hundred thousand kotis of nayutas [of devas] headed by Shakra along with the King of Mahabrahma Heaven, the Lord of Saha world, as well as the Four Guardian Kings and others. Many demi-gods, innumerable heavenly and human beings, asuras and others assembled and took their seats to hear the Dharma.

• INTRODUCTION THE BUDDHA-LANDS

The Bhagavat said to Shariputra: “Do you know that if you travel westwards from here, passing a hundred thousand kotis of nayutas of Buddha- lands, you come to the land called ‘Utmost Bliss,’ where there is a Bhagavat named ‘Amitayus’ or ‘Amitabha’ with ten titles, including Tathagata, Arhat and Samyaksambuddha. He is living there at this very moment, teaching the profound and wonderful Dharma to sentient beings to give them supreme benefit and bliss.

 

• THE SOLEMN PURELAND

Why, Shariputra, is that land called ‘Utmost Bliss’? Shariputra, beings in that land suffer no afflictions and pain but experience only pure immeasurable joy and happiness. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in the pure Buddha-land of Utmost Bliss there are seven rows of jewelled balustrades, seven rows of jewelled tala-trees, and sevenfold jewelled nets, which surround everywhere and are completely decorated with four jewels, namely, gold, silver, beryl and crystal. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in the pure Buddha-land of Utmost Bliss here and there are many seven- jewelled ponds filled with water of eight excellent qualities, namely, (1) pure, (2) cool, (3) sweet-

tasting, (4) soft, (5) moistening, (6) comforting,

(7) quenching thirst, hunger and many other needs, and (8) nourishing the senses, increasing the activites of the four elements and producing superior goodness. Sentient beings with a large stock of merits always enjoy using such water. The bottom of these ponds is lined with gold sand, and from the four sides of each pond rise

 

stairs made of the four jewels, most pleasing to the mind. Marvellous jewelled trees surrounding the ponds are evenly spaced, scented with rich fragrance and decorated with the seven delightful jewels, namely, gold, silver, beryl, crystal, rosy pearls, cornelian and sapphire.

In the ponds, at all times, lotuses of various colours as large as chariot-wheels are in bloom. Blue flowers radiate blue light, brilliance and splendor; yellow ones radiate yellow light, brilliance and splendor; red ones radiate red light, brilliance and splendour; white ones radiate white light, brilliance and splendor; four-coloured ones radiate   four-coloured light, brilliance and splendor. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss limitless exquisite music is spontaneously played at all times. The sound is harmonious and most pleasant to hear. When sentient beings hear its excellent sound, their evil passions are completely removed, numerous good acts multiply, and they soon attain the highest perfect Enlightenment. Shariputra, that Buddha-land is full of such glorious adornments

 

of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, the ground throughout that pure Buddha-land of Utmost Bliss is of true gold. It is soft to the touch and refreshing, shining boundlessly and adorned with rare jewels. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss, six times during the day and night, various heavenly blossoms of rare beauty continuously rain down from the sky. They are brilliant and refreshing, soft and variegated, pleasing to the mind and the senses. They do not rouse greedy attachment, but increase countless inconceivable merits in sentient beings. Six times during the day and night, the beings in that land offer those blossoms to Amitayus in homage. Every morning they take those heavenly blossoms and, in such a short time it takes for a meal, fly to innumerable other lands to pay homage to a hundred, thousand kotis of Buddhas. They offer to each Buddha a hundred thousand kotis of such blossoms and return home to the Pure Land, as if to enjoy leisure in a heavenly abode.

 

Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss there are always many rare species of beautiful birds of various colours, such as swams, geese, herons, storks, cranes, peacocks, parrots, kalavinkas and jivamjivakas. Six times during the day and night, those birds form a flock and sing with melodious and delicate tones, producing diverse sounds to proclaim numerous wonderful teachings, such as the [four] mindful acts, the [four] ways of stopping evils, the [four] miraculous powers, the [five] roots of goodness, the [five] powers, the [seven] factors of wisdom, and the [Eightfold] Noble Path. Having heard their singing, the sentient beings in that land gain innumerable merits through mindfulness of the Buddha, Dharma and Sangha, and their bodies long retain the perfume of virtue. Shariputra, do you think that the birds in that land belong to the evil realm of animals? Do not hold such a view! The reason is that none of the three evil realms, not even their names, exist in that Buddha’s Pure Land; how much less should there be real birds belonging to the realm of animals born as retribution for evil karma? You should know

 

that they are manifestations created by Amitayus so that they can proclaim innumerable sounds of the Dharma to give benefit and bliss to sentient beings. Shariputra, that Buddha-land is full of such wonderful glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss soft breezes always blow. When they waft through the jewelled trees and jewelled nets, wonderful sounds are produced. As if a hundred thousand kotis of celestial musical instruments were playing together to produce exquisite sounds, when soft breezes which constantly arise in that land waft through the jewelled trees and jewelled nets, they produce various excellent sounds, which proclaim many teachings of the Dharma. Having heard those sounds, sentient beings in that land give rise to numerous meritorious acts, such as mindfulness of the Buddha, Dharma and Sangha. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Shariputra, in that pure Buddha-land of Utmost Bliss there are wonderful manifestations such as those, which are innumerable and inconceivable.

 

Even if a hundred thousand kotis of nayutas of innumerable tongues should praise their excellent qualities for a hundred thousand kotis of nayutas of kalpas, each tongue producing immeasurable voices, they would not be able to praise them to the full. For this reason, [that land] is called the Land of Utmost Bliss.

• INTRODUCTION THE    AMITABHA BUDDHA

Again, Shariputra, why is the Buddha of the pure Buddha-land of Utmost Bliss called ‘Amitayus’? Because, Shariputra, the life-span of that Tathagata and all beings living there last for immeasurable and innumerable great kalpas, the Tathagata of that land is called ‘Amitayus.’ Shariputra, why is the Buddha also called ‘Amitabha’? Shariputra, the Tathagata always emits boundless and innumerable rays of glorious light, illuminating all the Buddha- lands of the ten directions without hindrance, so as to display Buddhist activities. For this reason, the Tathagata of that land is called ‘Amitabha.’ Shariputra, the Pure Land of that Buddha is full of such glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, the Buddha Amitayus of

 

that pure Buddha-land of Utmost Bliss always has shravaka disciples, all of them arhats, who are possessed of various excellent merits and whose number is unlimited and incalculable. Shariputra, the Pure Land of that Buddha is full of such glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, the Buddha Amitayus of that pure Buddha-land of Utmost Bliss always has innumerable bodhisattva disciples, all of them in the Stage of Becoming a Buddha after One More Life. They are possessed of various excellent merits, and their number is unlimited and incalculable. Even if one praised their merits for innumerable kalpas, one would not be able to praise them fully. Shariputra, that Buddha-land is filled with such glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

• THE GREAT CAUSE TO BE BORN IN THE UTMOST BLISSFUL LAND

Again, Shariputra, sentient beings born in that land all dwell in the Stage of Non-retrogression, and will not fall again into an evil realm, be born in a border-land or in the state of debased people or mlecchas. They always enjoy visiting pure

 

lands of other Buddhas. With their excellent vows and practice advancing and developing every moment, they will unfailingly realize the highest, perfect Enlightenment. Shariputra, that Buddha-land is full of such glorious merits, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, if sentient beings hear of the glorious manifestations of countless merits in that pure Buddha-land of Amitayus, they should all awaken aspiration to be born there. The reasons are: first, those born there will meet those Great Beings adorned with such countless merits as mentioned above; second, they will enjoy the pleasure of the Mahayana Dharma intrinsic to this pure Buddha-land adorned with such innumerable merits; and third, with their own immeasurable vows and practice advancing and developing every moment, they will quickly realize the highest perfect Enlightenment. Shariputra, those who are to be born in that Buddha-land do not have few but already countless and unlimited merits, so such sentient beings can attain birth in the pure Buddha-land of Utmost Bliss of the Buddha Amitayus.

Again, Shariputra, if good men or women of pure faith, having heard Amitayus Buddha’s name of innumerable, boundless and inconceivable

 

merits and also heard of the glorious adornments of the Land of Utmost Bliss, concentrate their thoughts on them with undistracted mind even for one day, two days, three, four, five, six or seven days, then, at the hour of death, Amitayus, surrounded by innumerable shravaka disciples and bodhisattvas, will appear before those good men or women and give them compassionate protection to keep their minds from falling into confusion. Thus, after death, following the Buddha Amitayus and his retinue, they will be born in his Pure Land of Utmost Bliss.

Shariputra, as I perceive that such blissful benefits are matters of great importance, I pronounce these words of truth: Good men and good women of pure faith who hear Amitayus Buddha’s name of inconceivable merits and also learn of the pure Buddha-land of Utmost Bliss should all receive [the teaching] in faith, arouse aspiration, practise the method as prescribed, and attain birth in that Buddha-land.

• SIX DIRECTIONS ALL PRAISED THE BUDDHA LANDS

Shariputra, just as I praise the innumerable, unlimited and inconceivable merits of the Buddha-land of Amitayus, so do the Buddhas of the eastern direction as numerous as the sands

 

of the Ganges, such as Aksobhya Tathagata, Meru-dhvaja Tathagata, Mahameru Tathagata, Meru-prabhasa Tathagata, and Manju-dhvaja Tathagata. While dwelling in their own pure lands of the east, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE SOUTH

Again, Shariputra, there are in the southern direction Buddhas as numerous as the sands of the Ganges, such as Candra-surya-pradipa Tathagata, Yashah-prabha Tathagata, Maharci- skandha Tathagata, Meru-pradipa Tathagata and Ananta-virya Tathagata. While dwelling in their own pure lands of the south, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

 

• THE WEST

Again, Shariputra, there are in the western direction Buddhas as numerous as the sands of the Ganges, such as Amitayus Tathagata, Amita- skandha Tathagata, Amita-prabha Tathagata, Amita-dhvaja Tathagata, Maheshvara Tathagata, Mahaprabha Tathagata, Jvalana Tathagata, Maharatna-ketu Tathagata and Sphuta-rashmi Tathagata. While dwelling in their own pure lands of the west, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE NORTH

Again, Shariputra, there are in the northern direction Buddhas as numerous as the sands of the Ganges, such as Amita-prabha-vyuha- abhijna- buddhi Tathagata, Mahaskandha Tathagata, Amita-divya-dundubhi-vaishvanara- nirghosa Tathagata, Jaleni-prabha Tathagata and Salendra-raja Tathagata. While dwelling in their own pure lands of the north, they extend their long, broad tongues and, encompassing

 

with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE NADIR

Again, Shariputra, there are in the nadir Buddhas as numerous as the sands of the Ganges, such as Sarva-saddharma-darshana- yukti-sada-jvalana- rajottama-shri-prabha Tathagata, Simha Tathagata, Yashas Tathagata, Yashah-prabhasa Tathagata, Dharma Tathagata, Saddharma Tathagata, Dharma-dhvaja Tathagata, Guna-mitra Tathagata and Guna- nama Tathagata. While dwelling in their own pure lands of the nadir, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this Dharma-gate expounding praise of the inconceivable merits of the Buddha- land and protection by all Buddhas.

• THE ZENITH

Again, Shariputra, there are in the zenith

 

Buddhas as numerous as the sands of the Ganges, such as Brahma-ghosa Tathagata, Naksatra- raja Tathagata, Gandha-prabhasa Tathagata, Utpala-shri-kalpa Tathagata and Sarvartha- darsha Tathagata. While dwelling in their own pure lands of the zenith, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE SOUTH-EASTERN

Again, Shariputra, there are in the south-eastern direction Buddhas as numerous as the sands of the Ganges, such as Uttama-vipula-megha-ghosa- raja Tathagata. While dwelling in their own pure lands of the south-east, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha- land and protection by all Buddhas.

 

• THE SOUTH-WESTERN

Again, Shariputra, there are in the south-western direction Buddhas as numerous as the sands of the Ganges, such as Uttama-surya-prabha- yasho-guna Tathagata. While dwelling in their own pure lands of the south-west, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE NORTH-WESTERN

Again, Shariputra, there are in the north-western direction Buddhas as numerous as the sands of the Ganges, such as Amita-guna-jvalanadhipati- prabhasa Tathagata. While dwelling in their own pure lands of the north-west, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

 

• THE NORTH-EASTERN

Again, Shariputra, there are in the north-eastern direction Buddhas as numerous as the sands of the Ganges, such as Asamkhya-shata-sahasra- koti- nayuta-vipula-buddhi Tathagata. While dwelling in their own pure lands of the north- east, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE INCONCEIVABLE MERIT OF THE AMITABHA SUTRA

Shariputra, why is this sutra named ‘the Dharma- gate expounding praise of the inconceivable merits of the Buddha-land and protection by all Buddhas? Shariputra, it is revealed in this sutra that the inconceivable merits of Amitayus Buddha’s Land of Utmost Bliss are praised and glorified and that all Buddhas, Bhagavats, of the ten directions, while dwelling in their own lands, display glorious and wonderful manifestations and pronounce words of truth, urging sentient beings to receive this teaching in faith, in order to guide and benefit them and give them peace

 

and bliss. For this reason, this sutra is called ‘the gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.’

Shariputra, if good men or women, who have heard this sutra, now hear or will hear it, have already awakened or will awaken deep faith, they are embraced by those Buddhas, Bhagavats, dwelling in the ten directions, as numerous as ten times the number of the sands of the Ganges. All who practise as prescribed will not regress but will definitely attain the highest perfect Enlightenment and be born in the Pure Land of Utmost Bliss of Amitayus. For this reason, Shariputra, all sentient beings should receive in faith and understand well my words and the words of the Buddhas, Bhagavats, of the ten directions, and should make great efforts and diligently practise as prescribed. Do not allow any doubt to arise.

Again, Shariputra, if good men or women have already aspired or will aspire or now aspire to the glorious adornments in the Pure Land of Utmost Bliss of Amitayus, they will be definitely embraced by those Buddhas, Bhagavats, dwelling in the ten directions, as numerous as the sands of the Ganges, even ten times that number. All who practise as prescribed will not regress

 

but will definitely attain the highest perfect Enlightenment and be born in the Pure Land of Utmost Bliss of Amitayus. For this reason, Shariputra, good men and women of pure faith should all believe deeply in Amitayus Buddha’s Pure Land of Utmost Bliss and aspire to be born there. Do not be indolent.

• THE AMITABHA SUTRA IS THE MOST DIFFICULT FOR THE WORLD TO ACCEPT

Shariputra, just as I now praise and glorify the inconceivable merits of Amitayus Buddha’s Land of Utmost Bliss, all other Buddhas, Bhagavats, of the ten directions likewise praise my boundless inconceivable merits, saying: ‘How marvellous it is that Shakyamuni, Shakya   Dharma- King, Tathagata, Arthat, Samyaksambuddha, Possessed of Wisdom and Practice, Sugata, Knower of the World, the Unsurpassed, Tamer of Men, Teacher of Gods and Humans, Buddha and Bhagavat, has appeared in this Saha world during the period of the five corruptions: namely, those of time, sentient beings, passions, views and life-span, and that, having attained the highest perfect Enlightenment, delivered this teaching, most difficult for the world to accept, in order to guide and benefit sentient beings and give them peace and bliss.’

 

Thus, Shariputra, you should know that I have appeared in this Saha world of various defilements during the period of the five corruptions and, having attained the highest perfect Enlightenment, delivered this teaching, most difficult for the world to accept, in order to guide and benefit sentient beings and give them peace and bliss. This is indeed a rare and marvellous task, which is beyond comprehension. “If, Shariputra, there are good men or women of pure faith who, having heard this teaching, most difficult for the world to accept, receive it in faith, uphold and expound it to others, and practise it as prescribed, you should know that such people are extremely rare. In the past they have planted roots of goodness in the presence of innumerable Buddhas. After death they will surely be born in the Western Land of Utmost Bliss, where they will enjoy various glorious adornments and the pleasure of Mahayana Dharma embodied in the Buddha’s Pure Land. They can approach Amitayus Buddha and make offerings to him six times during the day and night. They can also fly to [the lands in] the ten directions to make offerings to Buddhas, where they will hear the Dharma taught by them and will receive assurances of their attainment of Buddhahood. Thus they will be able to perfect quickly the merits and wisdom and realize the

 

highest perfect Enlightenment.”

• SUPPORTED BY INNUMERABLE DEVAS, HUMANS, ASURAS & THE DHARMA PROTECTIVE DEITIES

When the Bhavagat had delivered this sutra, all the great shravakas, such as the Venerable Shariputra, and bodhisattvas, mahasattvas, together with all beings, including innumerable devas, humans and asuras, greatly rejoiced at the Buddha’s exposition and received it in faith.

(Translated on Imperial Order by Tripitaka Master Hsuan-tsang of Great T’ang Dynasty translated from Chinese by Hisao Inagaki)

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 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) (o)

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. PRAYER FOR THE BELOVED AND THE DECEASED ONES

Namo Amitabha Buddhaya. (o)

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

Today on the ceremony of blessing for the deceased, entering coffin/ closing coffin/ moving coffin/ cremation/ bury, the dead anniversary… of the deceased, we are… (the leading Bhikkhuni…) with the sangha members at..., chanted the.  Sutra, meditated, read the

Amitabha Buddha’ s name and practiced the meritorious deeds. (o)

 

We would like to return this merit to pray for the Huong Sen Buddhist Temple being developed well and it becomes an ideal place of spiritual practice for the sake of many. May the Dharma wheel always turn, the country is peaceful and people are safe.

We also would like to turn 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 Amitabha Buddhaya. (ooo)

 

13. 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)

14. 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)

 

15. 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)

 

16. 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)

 

 

7. 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)

 

 

8. THE NEW YEAR CEREMONY

According to lunar year, the first day of New Year, Maitreya was born with his much good virtue and peaceful mind. He always practiced the four immeasurables of loving-kindness, compassion, sympathetic joy and equanimity; that why his name is also called the Laughing Buddha.

According to the Asian culture, we believe that if we do the good things, especially on the first days of the year, practice these four immeasurables beginning anew within ourselves; then whole year the wholesome, loving-kindness, compassion, sympathetic joy and equanimity will come.

It is a special time of the year, marking the beginning of spirit up, in which we are able to forget about the troubles of the past and look forward to the good health, faith, success and joy coming in our life. Maitreya is represented of the rejoicing and generosity, so as his disciples, we should not anger, sadness, and resentment, but we must forgive, love, and accept each other.

1. Introduction (wish and guidance)
2. The incense offering
3. Salutation
   • Gratitude the Buddhas and Bodhisattvas

 

• Gratitude the Buddhas in the past
• Gratitude the Arahats
• Gratitude the Ancestors
• Gratitude the Bhikkhuni ancestors
• Gratitude The Four Debts

4. The repentance gatha
5. Opening verse
6. Beginning anew
7. Consecration of water
8. Reading Sutras:
   • Maitreya Bodhisattva’s Attainment of Buddhahood
   • The Discourse of Happiness,
   • Discourse on Youth and Happiness
   • Discourse on Taking Refuge in Oneself
   • Watering Seeds of Joy
9. We Are Truly Present Verses of Praise
10. The insight that brings us to the other shore
11. Invoking the Boddhisattvas’ names
12. Read the Names of the Buddhas and Bodhisattvas
13. May the day and the night be well

 

15. Prayer for the beloved ones
16. Salutation thousands of Buddhas in three times Taking refuge at three jewels
17. Sharing the merit & verse for closing The divine gatha.

***

1. INTRODUCTION

(Address to our ancestors at the new year)

Leader: Today is the first day of the New Year, is the Day of Maitreya Buddha (the Laughing Buddha). He is represented of the rejoicing and generosity, so as his disciples, we should not anger, sadness, and resentment, but we must forgive, love, and accept each other.

At his moment, we express our feelings of gratitude and loyalty towards our ancestors. We, (Bhikkhuni...) and the sangha who are your descendants practicing in the… Temple (the place...) at the occasion of the New Year, come with sincere respect. We go back to our source and ask you, our ancestors, to be our witness. Trees have their roots and water has its source. We know that you, our ancestors, are our roots and we are your continuation. We are determined

 

to receive your cultural and spiritual heritage, to conserve and to develop what is good, beautiful, and true in it. (o)

We are also determined to realize the aspirations which you have handed on to us, transforming your suffering and opening up for future generations the way to a peaceful, unburdened and meaningful life. We are determined to help people to practice spiritually to build a better society in this new year and forever.

This is the moment when the New Year begins. Please be witness to our sincerity as we offer incense, flowers, fruit, and tea. All these things are offered with our heartfelt sincerity and ourloyalty. Please be our protectors and the protectors of our children and grandchildren so that we have enough health, faith, and joy to be able to continue your work. (o)

Namo the Long Hoa Founder,

the Future Maitreya 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 Mahasattva. (3 times) (ooo)

3. SALUTATION IN GRATITUDE

(All Sangha members read)

3. 1. GRATITUDE THE BUDDHAS AND BODHISATTVAS

1. Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in gratitude. (o) (1 prostration)
2. 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

(o) (1 prostration)

3. 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 gratitude. (o) (1 prostration)
6. SeeingtheBuddhaineveryone,Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in gratitude. (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
   • (1 prostration)
8. The Bodhisattva     of     Great     Action, Samantabhadra, to whom we bow in
   • (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 (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)
7. Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in (ooo) (1 prostration)

 

• GRATITUDE THE BHIKKHUNI ANCESTORS

1. The First ancestor in the Nun’s Sangha, Venerable Bhikkhuni Mahapajapati (Mahagotami), to whom we bow in
   • (1 prostration)
2. Foremost in wisdom, Venerable Bhikkhuni Khemā, to whom we bow in gratitude. (o) (1 prostration)
3. Foremost in superpowers, Venerable Bhikkhuni Uppalavaṇṇā, to whom we bow in (o) (1 prostration)
4. Foremost in Dhamma teaching, Venerable Bhikkhuni Dhammadinnā, to whom we bow in gratitude. (o) (1 prostration)
5. Foremost among Vinaya experts, Venerable Bhikkhuni Paṭācārā, to whom we bow in (o) (1 prostration)
6. Foremost in ascetic, Venerable Bhikkhuni Kisāgotamī, to whom we bow in (o) (1 prostration)
7. Foremost in mindfulness, Venerable Bhikkhuni Nandā Therī, to whom we bow in
   • (1 prostration).
8. Foremost in quick intuition, Venerable Bhikkhunī Kuṇḍalakesī, to whom we bow in (o) (1 prostration)

 

9. Foremost in diligence, Venerable Bhikkhuni Soṇā, to whom we bow in gratitude. (o) (1 prostration).
10. Foremost in meditation, Venerable Bhikkhuni Nandā, to whom we bow in gratitude. (o) (1 prostration).
11. The Ancestral Teacher Hai Trieu Am to whom we bow in gratitude. (o) (1 prostration)
12. The Precept Transmission Teachers, to whom we bow in gratitude. (o) (1 prostration)

• PAY THE GRATITUDE AT THE FOUR DEBTS

1. In gratitude to our parents who bring us into the world, we touch the Earth before the Three (o) (1 prostration)
2. In gratitude to our teachers who show us how to love, understand, and live the present moment, we touch the Earth before the Three (o) (1 prostration)
3. In gratitude to our friends who guide us on the path and support us in difficult moments, we touch the Earth before the Three

(o) (1 prostration)

4. In gratitude to all species in the animal, plant, and mineral worlds, who support our life and

 

make our world beautiful, we touch the Earth before the Three Jewels. (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. BEGINNING ANEW With great respect, we turn towards the conqueror of afflictions,

offering heartfelt words of repentance.

 

We have lived in forgetfulness for a long time. As we have not had the opportunity to encounter the Dharma,

our habit energies have led us into suffering. We have made many mistakes out of unskillfulness.

We have been blinded by our wrong perceptions for a very long time.

Our heart’s garden is sown with attachment, hatred, and pride.

In us are seeds of killing, stealing, sexual misconduct, and lies.

Our everyday deeds and words do damage. All these wrong actions are obstacles to our peace and joy.

Let us begin anew. (o)

We see that we have been thoughtless, straying from the path of mindfulness.

We have stored up afflictions and ignorance, which have brought about so much aversion and sorrow.

There are times we have been weary of life because we are so full of anxiety.

Because we do not understand others, we are angry and resentful.

First we try to reason with each other, then we blame.

Every day the suffering increases, making the

 

rift greater.

There are days when we are unwilling to speak to each other,

unwilling to look each other in the face.

And we create internal formations, which last for a long time.

Now we turn to the Three Jewels.

Sincerely recognizing our errors, we bow our heads. (o)

We know so well that in our consciousness are buried all the wholesome seeds,

the seeds of love and understanding and seeds of peace and joy.

But because we do not know how to water them, the wholesome seeds do not sprout fresh and green.

We continue to allow sorrow to overwhelm us until there is no light in our lives.

When we chase after a distant happiness, life becomes but a shadow of the reality. Our mind is occupied by the past,

or worrying about this or that in the future. We cannot let go of our anger,

and we consider of no value the precious gifts of life

which are already in our hands, thereby trampling on real happiness.

As month follows month, we are sunk in sorrow.

 

So now in the precious presence of the Buddha, fragrant with sandalwood incense,

we recognize our errors and begin anew. (o)

With all our heart we go for refuge,

turning to the Buddhas in the Ten Directions and all the Bodhisattvas, noble disciples, and self-achieved Buddhas.

Very sincerely we recognize our errors and the mistakes of our wrong judgments.

Please bring the balm of clear water to pour on the roots of our afflictions.

Please bring the raft of the true teachings to carry us over the ocean of sorrows.

We vow to live an awakened life,

to practice smiling and conscious breathing, and to study the teachings, authentically transmitted.

Diligently, we shall live in mindfulness. (o)

We come back to live in the wonderful present, to plant our heart’s garden with good seeds, and to make strong foundations of understanding and love.

We vow to train ourselves in mindfulness and concentration,

practicing to look and understand deeply to be able to see the nature of all that is, and so to be free of the bonds of birth and

 

death.

We learn to speak lovingly, to be affectionate, to care for others whether it is early morn or late afternoon,

to bring the roots of joy to many places, helping people to abandon sorrow,

to respond with deep gratitude

to the kindness of parents, teachers, and friends. With deep faith we light up the incense of our heart.

We ask the Lord of Compassion to be our protector

on the wonderful path of practice. We vow to practice diligently, cultivating the fruits of this path. (o)

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

7. CONSECRATION OF WATER (The leader raises up the bowl of clear water to perform the mudra of peace)

This water’s shape is round or square according to the container that holds it.

In the spring warmth, it is liquid; in the winter cold, it is solid.

When its path is open, it flows.

When its path is obstructed, it stands still. How vast it is, yet its source is so small it is

 

difficult to find.

How wonderful it is in its streams which flow endlessly.

In the jade rivulets, the footprints of dragons remain.

In the deep pond, water holds the bright halo of the autumn moon.

On the tip of the king’s pen, water becomes the compassion of clemency.

On the willow branch, it becomes the clear fresh balm of compassion.

Only one drop of the water of compassion is needed, and the Ten Directions are all purified. (o)

The Great Compassion Avalokiteshvara Bodhisattva. (3 times) (ooo)

8. READING SUTRAS

(You can choose any sutra)

• BUDDHA PRONOUNCES THE SUTRA OF MAITREYA BODHISATTVA’S ATTAINMENT OF BUDDHAHOOD

(Translated from Sanskrit into Chinese

in the Yao Chin Dynasty by The Tripitaka Master Kumarajiva from Kucha)

Thus I have heard:

At one time the Buddha was staying in the kingdom of Magadha, near the Pasa Mountain,

 

where past Buddhas subdued the maras.

The World-Honored One told Sariputra, “I will expound broadly to you. Hearken, hearken, and ponder it well! All of you today, with a wonderful good intention, want to ask the Tathagata about the unsurpassed bodhi work and the great wisdom, maha-prajña. The Tathagata sees it as clearly as a mango in the palm. Sariputra, if one has, under the past seven Buddhas, heard the names of Buddhas and made obeisance and offerings, for this reason, one’s karma-hindrances will all be annihilated. If one has also heard of MAITREYA BUDDHA’S great lovingkindness, one will attain a pure mind. You all should join your palms single-mindedly and take refuge in the great loving-kind, compassionate one to come. I will expound broadly to you.

The land of MAITREYA BUDDHA will be a land of pure life, with no sycophancy or deceit, because He neither embraces nor clings to his fulfillment of dana-paramita, sila-paramita, and prajña-paramita. It will be sublime because of His ten wonderful vows. When sentient beings, drawn by His great lovingkindness, invoke their gentle minds, they will see Maitreya Buddha. They will be reborn in His land, tame their senses, and follow the Buddha’s teachings… (o)

 

At that time MAITREYA BODHISATTVA will observe carefully the faults of the five desires of the world and the sufferings of sentient beings sinking in the long flow, and He will pity those who are in the vast cycle of life and death. Observing suffering, emptiness, and impermanence with such insightful thoughts, He will not delight in family life, but will consider it as confining as a prison…

Training Himself to remember impermanence, MAITREYA BODHISATTVA will praise past Buddhas as the cool nectar, with a stanza on impermanence:

‘All processes are impermanent,

Which are the dharma of birth and death. Having ended birth and death,

Nirvana is delight!’

“After speaking this stanza, MAITREYA BODHISATTVA will renounce family life to learn the Way and to sit under the bodhi tree of dragon flowers in the sublime vajra mandala. This tree will be 50 yojanas tall, with its branches and leaves spreading all about, radiating great bright light. Its branches will be like a jeweled dragon, spitting out hundreds of jeweled flowers. Its flowers and leaves will be in the colors of the seven treasures, and its fruits in various colors

 

will be pleasing to sentient beings. No tree in the heavens or the human world can compare. (o)

At that time MAITREYA BODHISATTVA, together with 84,000 Brahmins, will go to this mandala. To renounce family life and to learn the Way, He will shave off his own hair. He will renounce family life in the morning and, in the evening of the same day, will subjugate the four kinds of maras and attain anuttara-samyak- sambodhi. He will then speak in verse:

‘Long thinking of the sufferings of sentient beings And wanting to rescue them, I was unable to do so. Today I have attained the bodhi.

Suddenly, obstructions are no more.

I have also verified that sentient beings are sunyata

And that the original nature and appearance are true reality.

My sorrows and sufferings nevermore,

My lovingkingness and compassion are unconditional.

For the sake of rescuing you all,

I have given to innumerable people My kingdom, my head, my eyes,

 

My hands, my feet, and my wife. Beginning today are my liberation

And the unsurpassed great silence and stillness. I will expound them to you all

And widely open the Sweet Nectar Way. Such a fruition of great reward

Is all born from great endurance in the six paramitas,

Such as almsgiving, observing precepts, and developing wisdom.

It is acquired also from great lovingkindness and compassion

As well as from untainted virtues.’

“Having spoken this stanza, MAITREYA BUDDHA will remain silent. Then, god-kings, dragon-kings, and spirit-kings, without revealing themselves, will rain down flowers as offerings to this Buddha. The Three-Thousand Large Thousandfold World will quake in six ways. This Buddha’s body will emit light, illuminating infinite lands. Those who can be delivered will be able to see this Buddha... (o)

The place where Maitreya Buddha will pronounce the Dharma will be 100 yojanas

 

long and 80 yojanas wide. Each person in the multitudes, whether sitting or standing, whether near or far, will see the Buddha pronounce the Dharma for him alone. Maitreya Buddha will remain in the world for 60 koii years, and, out of sympathy for sentient beings, He will enable them to acquire the Dharma-eye. After His parinirvana, gods and humans will cremate His body, and the Wheel-Turning King will collect the relics. Eighty-four thousand pagodas will be erected on the four continents. The true Dharma will remain in the world for 60,000 years, followed by the Dharma-likeness for 60,000 years as well. All of you should progress diligently, invoking your pure mind and performing good deeds. Then there is no doubt that you will see Maitreya Buddha, the luminous lamp of the world.”

After the Buddha had finished these words, the venerable Sariputra and the venerable Ananda rose from their seats, made obeisance to the Buddha, and knelt on their right knees. Joining their palms, they asked the Buddha, “World- Honored One, what is the name of this Sutra? How should we uphold it?” (o)

The Buddha told Ananda, “You should remember it well and expound it separately to all gods and

 

humans. Do not be the person who will finally terminate the Dharma. The tenet of this Dharma is that all sentient beings should end the five rebellious acts, totally annihilate the hindrances caused by karmas, retributions, and afflictions, and cultivate the mind of lovinghindness, so as to walk with Maitreya Buddha. Accept and uphold it as such.

• This Sutra is also called the Sutra of All Sentient Beings, by HEARING THE NAME OF MAITREYA BUDDHA, Definitely Avoiding the World of the Five Turbidities and Not Going Down to the Evil Life-Paths. Accept and uphold it as
• It is also called the Sutra of the Certainty to See MAITREYA BUDDHA by Obliterating the Evil Karma of the Mouth, with a Mind like the Lotus Blossom. Accept and uphold it as such.
• It is also called the Sutra of the Mind of Lovingkindness, Not Killing and Not Eating Accept and uphold it as such.
• It is also called the Sutra of Sakyamuni Buddha’s Dharma Robe as the Evidence of Accept and uphold it as such.
• It is also called the Sutra of Definite Avoidance of the Eight Difficulties If One

 

Hears the Name of the Buddha. Accept and uphold it as such.

• It is also called the Sutra of MAITREYA BODHISATTVA’S ATTAINMENT OF Accept and uphold it as such.” (o)

The Buddha told Sariputra, “After the Buddha’s parinirvana, if, among bhiksus, bhiksunis, upasakas, and upasikas, as well as the eight classes of Dharma protectors such as gods, dragons, and spirits, there are those who, having heard this Sutra, accept and uphold it, read and recite it, and make obeisance and offerings to it, as well as respect Dharma masters, they will annihilate all their hindrances-karmas, retributions, and afflictions. They will definitely see MAITREYA BUDDHA and [the rest of] the 1,000 Buddhas of this Worthy Kalpa. They will attain one of the three bodhis according their wish. They will not be reborn in a woman’s body. They will renounce family life with the right view and achieve the great liberation.”

Having heard the Buddha’s words, the multitude greatly rejoiced. All made obeisance to the Buddha and departed.

 

Namo Maitreya Buddhaya. (ooo)

• DISCOURSE ON HAPPINESS

I heard these words of the Buddha one time when the Lord was living in the vicinity of Savatthi at the Anathapindika Monastery in the Jeta Grove. Late at night, a deva appeared whose light and beauty made the whole Jeta Grove shine radiantly. After paying respects to the Buddha, the deva asked him a question in the form of a verse:

“Many gods and men are eager to know what are the greatest blessings

which bring about a peaceful and happy life. (o)

Please, Tathagata, will you teach us?” This is the Buddha’s answer:

“Not to be associated with the foolish ones, to live in the company of wise people, honoring those who are worth honoring - this is the greatest happiness.

“To live in a good environment, to have planted good seeds, and to realize that you are on the right path -this is the greatest happiness.

 

“To have a chance to learn and grow, to be skillful in your profession or craft, practicing the precepts and loving speech - this is the greatest happiness. (o)

“To be able to serve and support your parents, to cherish your own family, to have a vocation that brings you joy - this is the greatest happiness.

“To live honestly, generous in giving, to offer support to relatives and friends, living a life of blameless conduct - this is the greatest happiness.

“To avoid unwholesome actions, not caught by alcoholism or drugs, and to be diligent in doing good things - this is the greatest happiness. (o)

“To be humble and polite in manner, to be grateful and content with a simple life, not missing the occasion to learn the Dharma -this is the greatest happiness.

“To persevere and be open to change, to have regular contact with monks and nuns, and to fully participate in Dharma discussions - this is the greatest happiness.

 

“To live diligently and attentively, to perceive the Noble Truths,

and to realize nirvana - this is the greatest happiness. (o)

“To live in the world with your heart undisturbed by the world, with all sorrows ended, dwelling in peace - this is the greatest happiness.

“Forheorshewhoaccomplishesthis,unvanquished wherever she goes, always he is safe and happy - happiness lives within oneself.” (o)

Namo Shakyamuni Buddhaya. (3 times) (ooo) (Mahamangala Sutta, Sutta Nipata 2.4)

• DISCOURSE ONYOUTHAND HAPPINESS

I heard these words of the Buddha one time when the Lord was staying at the Bamboo Forest Monastery near the town of Rajagriha. At that time there was a bhikshu who, in the very early morning, came to the banks of the river, took off his upper robe and left it on the bank, and went down to the river to bathe. After bathing, he came out of the river, waited until his body was dry, and then put on his upper robe. At that time a goddess appeared, whose body, surrounded by light,

 

lit up the entire bank of the river. The goddess said to the bhikshu, “Venerable, you’ve recently become a monk. Your hair is still black; you are very young. At this time in your life, shouldn’t you be perfumed with oils, adorned with gems and fragrant flowers, enjoying the five kinds of sensual desire? Why have you abandoned your loved ones and turned your back on the worldly life, living alone? You’ve shaved your hair and beard, donned the monk’s robe, and placed your faith in monastic prac- tice. Why have you abandoned the pleasures of this moment to seek pleasures in a distant future?”

The bhikshu replied, “I have not abandoned the present moment in order to seek pleasures in a distant future. I have abandoned pleasures that are untimely for the deepest happiness of this moment.” (o)

The goddess asked, “What do you mean?”

And the bhikshu replied, “The World-Honored One has taught: in the joy associated with sensual desire there is little sweetness and much bitter- ness, tiny benefits, and a great potential to lead to disaster. Now, as I dwell in the Dharma that is available here and now, I’ve given up the burning fire of afflictions. The Dharma is available here and now. It is outside of time, and it always invites us to come and see it. It is to be realized

 

and experienced by each of us for ourselves. That is what is meant by abandoning untimely pleasures in order to arrive at the deepest happiness of the present moment.” The goddess asked the bhikshu again, “Why does the World- Honored One say that in the untimely pleasure of sensual desire there is little sweet- ness and much bitterness, its benefit is tiny but its potential to lead to disaster is great? Why does he say that if we dwell in the Dharma that is available here and now we are able to give up the flames of the afflictions that burn us? Why does he say that this Dharma belongs to the present moment, is outside of time, always invites us to come and see it, is available here and now, and is realized and experienced by each of us for ourselves?”

The bhikshu replied, “I have only been ordained for two years. I do not have the skill to explain to you the true teachings and the wonderful pre- cepts that the World-Honored One has proclaimed. The World-Honored One is presently nearby, in the Bamboo Forest. Why don’t you go to him and ask your questions directly? The Tathagata will offer you the Right Dharma, and you will be able to receive and practice his guidance as you see fit.” (o)

The goddess replied, “Venerable bhikshu, at this moment the Tathaga- ta is surrounded by

 

powerful and influential gods and goddesses. It would be difficult for me to have the chance to approach him and ask about the Dharma. If you would be willing to ask the Tathagata these questions on my behalf, I will accompany you.”

The bhikshu replied, “I will help you.”

The goddess said, “Venerable, then I will follow you.”

The bhikshu went to the place where the Buddha was staying, bowed his head and prostrated before the Buddha, then withdrew a little and sat down to one side. He repeated the conversation he had just had with the god-dess, and then said, “World-Honored One, if this goddess had not spoken sincerely, she would not have come here with me.” At that moment, there was a sound from afar, “Venerable monk, I am here. I am here.” (o)

The World-Honored One immediately offered this gatha: “Beings produce wrong perceptions concerning objects of desire.

That is why they are caught in desire. Because they do not know what desire really is, they proceed on the path to Death.”

The Buddha then asked the goddess, “Do you understand this gatha? If not, please say so.”

 

The goddess addressed the Buddha, “I have not understood, World-

Honored One. I have not understood, Well-Gone One.”

So the Buddha recited another gatha for the goddess: “When you know the true nature of desire, the desiring mind will not be born.

When there is no desire, and no perception based on it, at that time, no one is able to tempt you.” (o)

Then Buddha asked the goddess, “Have you understood this gatha? If

not, please say so.”

The goddess addressed the Buddha: “I have not understood, World-

Honored One. I have not understood, Well-Gone One.”

So the Buddha recited another gatha for the goddess: “If you think you are greater, less than, or equal, you cause dissension. When those three complexes have ended, nothing can agitate your mind.” (o)

Then Buddha asked the goddess, “Have you understood this gatha? If

 

not, please say so.”

The goddess addressed the Buddha, “I have not understood, World-

Honored One. I have not understood, Well- Gone One.”

So, the Buddha recited another gatha for the goddess: “Ending desire, overcoming the three complexes, our mind is stilled, we have nothing to long for. We lay aside all affliction and sorrow, in this life and in lives to come.” (o)

Then Buddha asked the goddess, “Have you understood this gatha? If

not, please say so.”

The goddess addressed the Buddha, “I have understood, World-Hon-

ored One. I have understood, Well-Gone One.”

The Buddha had finished the teaching. The goddess was delighted at what she had heard. Practicing in accord with these teachings, she disap- peared. Not a trace of her was to be seen anywhere.

Namo Shakyamuni Buddhaya. (3 times) (ooo) (Samiddhi Sutta, Samyukta Agama 1078;

Corresponds to Samyutta Nikaya 1.20. Also Taisho 99)

 

• DISCOURSE ON

TAKING REFUGE IN ONESELF

I heard these words of the Buddha one time when the Lord was staying in the Mango Grove in the cool shade of the mango trees along the bank of a river in the land of Magadha. The elders Shariputra and Maudgalyayana had recently passed away. It was the full-moon day of the Uposatha Ceremony and the precepts were recited.

The Buddha spread out his sitting mat and sat facing the community. After looking out at those gathered, he said, “As I look at our community, I see a large space left by the Venerables Shariputra and Maudgalyayana. In our Sangha, these venerables were the monks who were the most eloquent in giving Dharma talks, encouraging and instructing all the other monks, nuns, and laypeople.

“O monks, people seek two kinds of riches - material riches and the riches of the Dharma. In their search for material riches, they can go to world- ly people. In their search for the riches of the Dharma, they could always go to the Venerables Shariputra and Maudgalyayana. The Tathagata is someone who is not searching for anything, whether it is material or the Dharma. (o)

 

“O monks, do not be sad or anxious because Shariputra and Maudga- lyayana have passed into nirvana. On large trees, filled with leaves, sumptu- ous fruits, and flowers, the largest branches always die or are broken first. On jeweled mountains, don’t the highest peaks always erode before the smaller ones? In the Sangha of the Tathagata, the Venerables Shariputra and Maud- galyayana were the greatest students. So it is natural that these venerables would enter nirvana first. Do not give rise to feelings of sorrow or anguish. (o)

“All phenomena that are born, exist, and are subject to the influence of other phenomena, in other words, all phenomena that are composite, must abide by the law of impermanence and eventually cease to exist. They cannot exist eternally, without someday being destroyed. Everything we cherish and hold dear today, we will have to let go of and be separated from in the future. In not too long a time, I will also pass away. Therefore, I urge you to practice being an island unto yourself, knowing how to take refuge in yourself, and not taking refuge in anyone or anything else. (o)

“Practice taking refuge in the island of the Dharma. Know how to take refuge in the Dharma,

 

and do not take refuge in any other island or per- son. Meditate on the body in the body, nourishing Right Understanding and mindfulness to master and transform your cravings and anxieties. Observe the elements outside the body in the elements outside the body, nourishing Right Understanding and mindfulness to master and transform your cravings and anxieties. That is the way to take refuge in the island of self, to return to yourself in order to take refuge in the Dharma, and not to take refuge in any other island or thing.”

When the bhikshus heard the Buddha offer this teaching, they were all

very happy to put it into practice.

Namo Shakyamuni Buddhaya. (3 times) (ooo) (Samyukta Agama 639 Taisho Revised Tripitaka 99)

• WATERING SEEDS OF JOY My mother, my father, they are in

And when I look, I see myself in them. (o)

The Buddha, the patriarchs, they are in me. And when I look, I see myself in them.

I am a continuation of my mother, my father,

 

and my ancestors.

It is my aspiration to preserve and continue to nourish seeds of goodness, skill, and happiness which I have inherited.

It is also my desire to recognize the seeds of fear and suffering I have inherited, and, bit by bit, to transform them. (o)

I am a continuation of the Buddha and my spiritual teachers.

It is my deep aspiration to preserve, nourish, and develop the seeds of understanding, love, and freedom which they have transmitted to me.

I desire to continue the career of the Buddha and my Ancestral Teachers, and do my best to realize all that the Buddha and my Ancestral Teachers expect of me. (o)

In my daily life, I also want to sow seeds of love and compassion in my own consciousness and in the heart of other people.

I am determined not to water seeds of craving, aversion, and violence

in myself and the other. (o)

 

I know that if I practice all this in the right way, after only seven days,

I shall already have been able to change the situation, establish communication, smile and transform some suffering and increase my happiness.

Please, Lord Buddha be witness to what is in my heart. With mind and body in perfect unity, I bow my head and prostrate. (ooo)

The Five Awarenesses

We are aware that all generations of our ancestors and all future generations are present in us. (o)

We are aware of the expectations that our ancestors, our children, and their children have of us. (o)

We are aware that our joy, peace, freedom, and harmony are the joy, peace, freedom, and harmony of our ancestors, our children, and their children. (o)

We are aware that understanding is the very foundation of love. (o)

 

We are aware that blaming and arguing can never help us and only create a wider gap between us; that only understanding, trust, and love

can help us change and grow. (o)

Namo Maitreya Buddhaya. (ooo)

9. WE ARE TRULY PRESENT

With hearts established in mindfulness, we are truly present for sitting and walking meditation, and for reciting the sutras. May this practice center, with its Fourfold Sangha, be supported by the Three Jewels and Holy Beings, well-protected from the eight misfortunes and the three paths of suffering. (o)

May parents, teachers, friends, and all beings within the Three Realms

be filled with the most divine grace, and may it be found that in the world there is no place at war.

May the winds be favorable, the rains seasonable, and the peoples’ hearts at peace.

May the practice of the noble community, diligent and steady, ascend the Ten Bodhisattva Stages with ease and energy.

 

May the Sangha body live peacefully, fresh and full of joy, a refuge for all, offering happiness and insight. (o)

The wisdom of the Awakened Mind shines out like the full moon. The body of the Awakened One is pure and clear as crystal.

In the world the Awakened One relieves bitterness and suffering. In every place the Awakened Mind reveals love and compassion. (o)

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

10. VERSES OF PRAISE

The nectar of compassion is seen on the willow branch held by the Bodhisattva.

A single drop of this nectar is enough to bring life to the Ten Directions of the Cosmos.

May all afflictions of this world disappear totally, and may this practice centerbe completely purified by the Bodhisattva’s nectar of compassion. (o)

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

 

11. 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)

12. 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)

13. 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) Namo Shakyamuni Buddha, the Fully

 

Awakened One. (3 times) (o)

Namo Maitreya, the Buddha to-be-born.

(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)

14. 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)

15. PRAYER FOR THE BELOVED

Namo Amitabha Buddhaya. (o)

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

Today on the occasion of New Year, we are… (the leader Bhikkhuni…) with the sangha members at..., chanted the...… Sutra, meditated, read the Maitreya Buddha’ s name and practiced the meritorious deeds. (o)

With hearts established in mindfulness, we are truly present for sitting and walking meditation, and for reciting the sutras.

May this practice center be supported by the Three Jewels and Holy Beings, well-protected

 

from the eight misfortunes and the three paths of suffering.

May parents, teachers, friends, and all beings within the Three Realms

be filled with the most divine grace,

and may it be found that in the world there is no place at war.

May the winds be favorable, the rains seasonable, and the peoples’ hearts at peace.

May the practice of the noble community, diligent and steady, ascend the Ten Bodhisattva Stages with ease and energy.

May the Sangha body live peacefully, fresh and full of joy,

a refuge for all, offering happiness and insight.

The wisdom of the Awakened Mind shines out like the full moon.

The body of the Awakened One is pure and clear as crystal.

In the world the Awakened One relieves bitterness and suffering.

In every place the Awakened Mind reveals love and compassion.

Finally, may all sentient beings soon complete

 

the Way of Love and Understanding.

Namo Maitreya Buddhaya. (ooo)

16. 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)

17. 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)

18. 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 ourcompanions 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 Maitreya Buddhaya. (ooo)

 

19. 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)

 

 

9. THE GREAT PARINIRVANA CEREMONY

At the full moon of the second month in lunar year, the Buddha Entering Nirvana Ceremony is often organized. Buddhist disciples perform this ritual do memorial or honor the great enlightened life of Sakyamuni Buddha and his last period of entering the Parinirvana.

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. Chanting the Great Parinirvana Discourse
7. The insight that brings us to the other shore
8. Read the Names of the Buddhas and Bodhisattvas
9. May the day and the night be well

 

10. The four collections
11. Prayer
12. Salutation thousands of Buddhas in three times Taking refuge at three jewels
13. Sharing the merit & verse for closing The divine gatha.

***

1. INTRODUCTORY

Leader: Today is the full moon day of the second month, we are (the leading Bhikkhuni...) and the sangha gathered at the main hall of... to present the flowers, incense, cake, fruit and conduct the ritual to celebrate the Day Sakyamuni Buddha entering the Parinirvana.

We remembered after getting the enlightenment, out of compassion, the Shakyamuni Buddha travelled here and there to delivery Dharma for the sake of many. He was a human being just as we are, but His understanding and love were developed to a very high degree, and he became a fully awakened being. He shared his knowledge from his enlightened experience in order that people can live mindfully, awakenly and liberatedly.

 

Today at the ceremony, we do memorial or honor the event the Buddha passed away under the Sala trees at Kushinagar, India; we promise to follow the Budda’s way to return our Precept- meditation-wisdom and Buddha nature. We will spread Dharma - the global message of the happiness and liberation to pay the gratitude to the Buddha.

May the Buddha-Dharma-Sangha be presented everywhere in order that people can nurture the Buddha-seeds and transform the greed, anger, and delusion to be the love, understand and toleration.

May all sentient and non-sentient beings soon attain the Buddhahood as the Shakyamuni Buddha did.

May all beings are always the bodhi awaken friends and protect the Three Jewels in the world forever.

Namo Shakyamuni Buddha. (3 times) (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

1. Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in gratitude. (o) (1 prostration)
2. 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

(o) (1 prostration)

3. 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. SeeingtheBuddhaineveryone,Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in gratitude. (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
   • (1 prostration)
8. The Bodhisattva     of      Great     Action, Samantabhadra, to whom we bow in
   • (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 (ooo) (1 prostration)

• GRATITUDE THE ARAHATS

1. The Venerable Kashyapa, to whom we bow in (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

(o) (1 prostration)

3. 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 (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. CHANTING THE GREAT PARINIRVANA DISCOURSE

(Translated into English by Charles Patton)

Thus have I heard. One time the Buddha was staying at the city of Kusinagara, the birthplace of the great worthy, on the shore of the Ajiravati River between a pair of Sala trees. At that time, the World Honored One was accompanied by a great bhiksu congregation numbering eighty nayutas of kotis of people, encircling him front and back. On the fifteenth day of the second month, the time of his entry into Nirvana was

 

eminent.

World Honored One, Now wishes to enter Nirvana.

All that is born in the world Will return to death.

While their life spans may be measureless It is necessary that they have an end.

The sage, too, must have his waning.

What comes together and assembles must break apart And so the healthy years eventually come to a end. (o)

The prosperous form is transgressed by disease And life is swallowed up by death.

There is nothing (no dharma) that lasts forever. The power of the Kings who have attained sovereignty,

Who have no comparison, They all pass on and perish. [My] life span is also so.

The myriad sufferings turn without end Flowing round without cease or respite. (o)

The three realms are all impermanent And all existences are unhappy.

What has paths, roots, natures, and signs All these are empty and non-existent.

Such destructible things (dharmas) flow round

 

Always having sorrow, anxiety, Fear, and advancing evils.

Old age, disease, and death are the decline into distress.

These are without bounds

That are transgressed by change, destruction, and bitterness.

The afflictions that are the bondages Are just like the silkworm’s cocoon. Why would anyone with wisdom

Be happy in this place?

This body is a collection of sorrows All of which are impure.

Stopping the bonds and tumors

The roots of which are without righteousness or blessing.

Going up to the heavenly body Is also so. (o)

The desires are all impermanent

And that is why I do not covet attachments. Departing from desires, skillfully contemplating [things], And realizing the true Dharma:

This is the ultimate cutting off of existence. Today I shall go into Nirvana,

Crossing over to that other shore

And leaving behind all of the suffering. This is why on this day

 

You should only feel a marvelous happiness.” We now shall see the Buddha’s Nirvana.

We who have destroyed the ocean of miseries Are now saddened and grieved

As though losing our own mothers.

Poverity-stricken and without aid or protection are we,

Just like a weary and ill person who, Without a healer, follows his own mind And eats what he should not eat. (o)

The sentient beings are afflicted with diseases, Constantly are they looking after injuries.

Far removed are they from the Dharma and medicine king,

They imbibe and consume incorrect and harmful medicines.

This is why the Buddha, the World Honored One,

Should not leave us behind. Like a country without a lord,

The people of which are stricken with famine, We are also so.

Losing your aid and the flavor of the Dharma. Now we hear of the Buddha’s Nirvana.

Our minds are perplexed and disordered. Like that great earthquake,

Confused and mistaken are we in the our ways.

 

When the great Sage enters Nirvana The Buddha-sun shall set upon the land. The Dharma waters will all dry up

And we shall surely die. (o)

The Tathagata’s parinirvana

Is to the sentient beings who are most distressed Just like an elder’s son

Who recently attended his mother and father’s funeral.

How can we on this day Not be apprehensive?

The Tathagata going and leaving us Is just like casting away tears.

The Tathagata entering Nirvana Is like one who will not return. (o)

We and the sentient beings

All will be without any aid or protection. With the Tathagata entering Nirvana, Even the animals

Are all anxious and fearful.

Distressed and pained are their thoughts. Just like when the sun when it first rises It’s light is a brilliant ray blazing

And when it is about to return its radiance Again dies and all is darkened,

The Tathagata’s spiritual power is a light

 

That can remove our distress. (o)

It is just as when the sun goes behind a mist and becomes completely hidden. This great Nirvana that is a subtle and wondrous Sutra is also again so, being produced in the world. If there are sentient beings who have an ear for the Sutra, they would be capable of putting to rest all evils and not longer be amidst wicked karma. (o)

This great Nirvana is profound and deep, its perspective inconceivable. Skillfully speaking of the nature of the Tathaagata is subtle and esoteric. What does this mean? Good sons and good daughters should regarding the Tathagata bring forth the thought of his being constantly abiding, devoid of any change, the true Dharma that is unending, and the sangha imperishable. This is why one should cultivate numerous skillful means and endevour to study this text. It would not be long for such a person to attain the supremely unexcelled enlightenment. This is why this Sutra is called the completion of infinite virtue. It is also called the enlightenment that is invulnerable. Because it is invulnerable is the reason that it has obtained the title ‘Great Parinirvana’. Because it possesses the good light, is it like the summer days. Because the body is limitless, it is called the Great Nirvana. (o)

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

 

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. 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)

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 Shakyamunaye Buddhaya, the Fully Enlightened 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. THE FOUR RECOLLECTIONS The Blessed One is worthy and fully self- I bow before the Buddha. (o)

The teaching is well expounded by the Blessed One. I pay homage to the Dharma. (o)

The community of the Blessed One’s disciples has practiced well. I pay respect to the Sangha. (o)

The Noble Teacher in whom I take refuge is the One who embodies and reveals the

Ultimate Reality, is the One who is worthy of all respect and offering,

is the One who is endowed with perfected

 

wisdom,

is the One who is endowed with right understanding and compassionate ac- tion,

is the One who happily crossed to the shore of freedom, is the One who looked deeply to know the world well, is the highest charioteer, training humankind,

teaching gods and humans,

the Awakened One, the World-Honored One. (o)

The Teaching given by my Noble Teacher

is the path I undertake, the teaching well- proclaimed,

is the teaching that can be realized right here and right now, is the teaching that is immediately useful and effective,

is the teaching inviting all to come and see directly,

is the teaching that is leading to the good, the true, the beautiful,

extinguishing the fire of afflictions;

it is a teaching for all sensible people to realize for themselves. (o)

Practicing the teachings, the Noble Community in which I take refuge is the community

 

that goes in the direction of goodness, in the direction of truth,

in the direction of beauty, in the direction of righteousness;

is the community that is composed of four pairs and eight kinds of holy people; is the community that is worthy of offerings, worthy of great respect, worthy of admiration, worthy of salutation;

is the community standing upon the highest fields of merit in all of the world. (o)

The Mindfulness Trainings, the wholesome way of living taught by my Noble Teacher, is the wonderful practice that remains unbroken,

that remains harmonious, that remains flawless, that remains refined; is the wonderful practice that has the capacity to prevent wrongdoing and to prevent danger;

is the wonderful practice that has the capacity to protect self and others and to reveal beauty; is the wonderful practice that is leading to concentration, leading to peacefulness, leading to insight, leading to non-fear; is the wonderful practice that shows us the way to total emancipation and long-lasting happiness. (o)

 

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

11. PRAYER

Today is the full moon day of the second month in lunar year, we are (the leading Bhikkhuni...) and the sangha gathered at the main hall of... to organize the Sakyamubi Buddha Enlightened Day. We sicerely offer the flowers, incense, cake and fruit to the Buddha, conduct the chanting the Enlightened Search Sutta and the Greater Discourse to Saccaka, practiced meditation, and the meritorious deeds. (o)

We would like to return this merit to pray the Buddhist (the full name, the Dharma name, old), together with the householders and all Sangha members present here are always healthy, happy and live for long. 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 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 Amitabha Buddhaya. (ooo)

12. 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)

 

13. 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)

14. 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)

15. 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)

 

 

10. THE CEREMONY OF BUDDHA BIRTHDAY

The Buddha Birthday’s Ceremony (Vesak) is often performed at the full moon in the fourth month in lunar year. The statue of the baby Buddha should be set on a base in the middle a round container of water, flowers, candles… Then, Buddhists happily get line to pour water over the statue while chanting his name.

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
   • Gratitude the Bhikkhuni ancestors
   • Gratitude The Four Debts
4. Opening verse
5. Chanting the Buddha’s Birthday
6. Pay homage to the Buddha’s Life
7. The Verse bathing the Baby Buddha

 

8. Praising the Buddha
9. The insight that brings us to the other shore Read the Names of the Buddhas and

Bodhisattvas

11. May the day and the night be well 12.Prayer

13.Salutation thousands of Buddhas in three times 14.Taking refuge at three jewels

15. Sharing the merit & verse for closing

***

1. INTRODUCTORY

Leader: Today is the full moon day of the fourth month, we are (the leading Bhikkhuni...) and the sangha gathered at the main hall of... to organize the memorial of the Shakyamuni Buddha. We present the flowers, incense, cake and fruit to celebrate the Buddha’s birthday and conduct the ritual bathing the baby Buddha.

We remembered two thousand six hundred years ago, in the Kapilavastu Kingdom, a prince known as Siddhārtha was born, who later became Shakyamuni Buddha. He was a human being just as we are, but his understanding and

 

love were developed to a very high degree, and he became a fully awakened being. He shared his knowledge from his enlightened experience in order that people can live mindfully, awakenly and liberatedly. He is the symbol of the most beautiful and precious ashoka flower in the world and heaven.

As the Buddha’s disciples, we respectfully bow and admire the prince Siddhārtha - the newborn Buddha, who descended to the Saha world to spread the global message of the happiness and liberation for the sake of many.

May the Buddha-Dharma-Sangha be presented everywhere in order that people can nurture the Buddha-seeds and transform the greed, anger, and delusion to be the love, understand and toleration.

May all sentient and non-sentient beings soon attain the Buddhahood as the Shakyamuni Buddha did.

May all beings are always the bodhi awaken friends and protect the Three Jewels in the world forever.

Namo Shakyamuni Buddha from the Trayastrimsa heavenly realm descends to the world, under the ashoka tree of Lumbini Royal Garden. (3 times) (o)

 

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

1. Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in gratitude. (o) (1 prostration)
2. 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

 

• (1 prostration)

3. 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
   • (1 prostration)
6. SeeingtheBuddhaineveryone,Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in gratitude. (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

 

gratitude. (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

(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)

• GRATITUDE THE ANCESTORS

1. 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)

2. 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)

3. 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)

• GRATITUDE THE BHIKKHUNI ANCESTORS

1. The First ancestor in the Nun’s Sangha, Venerable Bhikkhuni Mahapajapati (Mahagotami), to whom we bow in
   • (1 prostration)
2. Foremost in wisdom, Venerable Bhikkhuni Khemā, to whom we bow in gratitude.
   • (1 prostration)
3. Foremost in superpowers, Venerable Bhikkhuni Uppalavaṇṇā, to whom we bow in (o) (1 prostration)
4. Foremost in Dhamma teaching, Venerable Bhikkhuni Dhammadinnā, to whom we bow in gratitude. (o) (1 prostration)
5. Foremost among Vinaya experts, Venerable Bhikkhuni Paṭācārā, to whom we bow in (o) (1 prostration)
6. Foremost in ascetic, Venerable Bhikkhuni

 

Kisāgotamī, to whom we bow in gratitude.

• (1 prostration)

7. Foremost in mindfulness, Venerable Bhikkhuni Nandā Therī, to whom we bow in (o) (1 prostration).
8. Foremost in quick intuition, Venerable Bhikkhunī Kuṇḍalakesī, to whom we bow in (o) (1 prostration)
9. Foremost in diligence, Venerable Bhikkhuni Soṇā, to whom we bow in gratitude.
   • (1 prostration).
10. Foremost in meditation, Venerable Bhikkhuni Nandā, to whom we bow in (o) (1 prostration).
11. The Ancestral Teacher Hai Trieu Am to whom we bow in (o) (1 prostration)
12. The Precept Transmission Teachers, to whom we bow in (o) (1 prostration)

• PAY THE GRATITUDE AT THE FOUR DEBTS

1. In gratitude to our parents who bring us into the world, we touch the Earth before the Three (o) (1 prostration)
2. In gratitude to our teachers who show us how to love, understand, and live the present

 

moment, we touch the Earth before the Three Jewels. (o) (1 prostration)

3. In gratitude to our friends who guide us on the path and support us in difficult moments, we touch the Earth before the Three

(o) (1 prostration)

4. In gratitude to all species in the animal, plant, and mineral worlds, who support our life and make our world beautiful, we touch the Earth before the Three

(ooo) (1 prostration)

4. 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)

5. CHANTING ON THE BUDDHA’S BIRTHDAY Today on the occasion of the Buddha’s Birthday We are happy and respect to pay homage:

The Shakyamuni Buddha, the Tathagata with

the holy sages in the ten directions

We and all sentient beings because of the ignorance

 

Forget the way back

And attached in the six suffering realms. (o) Now thanks to the Shakyamuni Buddha Who showed us the awaken way

The wisdom torch shines to save all species.

We remembered on that wonderful event, The Maya Queen dreamed the good omen The saint is under the form of the elephant six tusks

Entering her womb

The Suddhodana King and people Welcome the holy Siddhārtha prince With Thirty-two good generals

And just nineteen years old

He left the palace for searching the truth Six years of asceticism in the jungle

At the Forty-nine day of meditation

Under the bodhi tree on the Nairanjana river He conquered the ignogrant demons

And became the Enlightened one

The three realms raised their voices to welcome All beings in the heaven and world are thanks to grace. (o)

May we end the suffering cycle of birth and death

Learn the love and understand. May the Buddhas blessings of mercy

 

We and all sentient beings

Quick to become the awakened ones as the Buddha did.

Namo Shakyamuni Buddha. (3 times) (ooo)

6. PAY HOMAGE TO THE BUDDHA’S LIFE

1. Leader: In the hell, people generate the good

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

2. Leader: An asaṃkhyeya period, the results and causes are fulfilled.

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

3. Leader: To be the Buddha in a life at the Trayastrimsa heavenly

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

4. Leader: Appeared in the Saha world for the sake of many.

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

5. Leader: From the Trayastrimsa descended and enteredd to Maya Queen’s

Sangha: Namo Shakyamuni Buddha.

 

(1 prostration) (o)

6. Leader: With the good cause, to be rebirth at Royal

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

7. Leader: Under the ashoka tree of Lumbini Garden, showing the Buddha’s

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

8. Leader: Pretend to enjoy the wolrd pleasure, but realize the impermanence.

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

9. Leader: Walking around the city and facing the old age, sickness and death.

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

10. Leader: Crossing the citadel in the middle of the night, looking for the truth.

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

11. Leader: Cutting hair, look for the teacher to ask the Enlightened way.

Sangha: Namo Shakyamuni Buddha.

 

(1 prostration) (o)

12. Leader: Practice the asceticism at the snow mountain for six

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

13. Leader: Under the Bodhi tree, converted the

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

14. Leader: At the dawn, the morning star has just appeared, the Buddhahood is

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

15. Leader: The Buddha started to preach here and there for 49 full

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

16. Leader: Three Buddhist vehicles are declared to meet the need of

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

17. Leader: Under the sala trees, the Buddha entered the Nirvana.

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

 

18. Leader: The precious relics are remained for the benefit of the heaven and

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

19. Leader: The great master of God and world passed away

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (o)

20. Leader: From the measureless compasion, the Buddha used the means to manifest many bodies for the sake of

Sangha: Namo Shakyamuni Buddha.

(1 prostration) (ooo)

7. VERSE BATHING THE BABY BUDDHA

(Chanting continously until finishing bathing the Buddha)

Today we bathe the Tathagata’s body, The pure wisdom water with merit.

The five defilements of sentient beings leave the world,

Realize the great Dharmakaya of Tathagata at everywhere.

In fact, the Buddha was nether born at Kapilavastu,

 

Nor passed away under both Sala trees. Neither birth nor death, it is Gotama!

If there is more distinguish, there will be more delusions.

This morning is the birthday,

Siddhartha was born at the Suddhodana King’s palace.

Nine dragons watering, showering the heaven rain.

Seven lotus flowers lift the Baby Buddha’s heel, supporting the foot.

Namo Shakyamuni Buddha. (3 times) (ooo)

8. PRAISING THE BUDDHA

The Buddha is like the fresh, full moon that soars across the immense sky.

When the river of mind is truly calm, the moon is reflected perfectly upon the surface of the deep waters. (o)

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 spreading in every direction, enveloping all with love, compassion, joy, and equanimity.

The inexhaustible virtues of the World-Honored One cannot be adequately praised.

 

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

9. 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)

10. 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)

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)

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. PRAYER

(Leader)

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

Today, on the occasion of Buddha’s birthday, we (Bhikkhuni....) gather at... to organize the memorial of the Shakyamuni Buddha. We present the flowers, incense, cake and fruit to celebrate the Buddha’s birthday and conduct the ritual bathing the baby Buddha.

Homage to the Blessed One The Saha world’s Patriarch Practicing for many lifetimes

Then from the Trayastrimsa heavenly came down to the world

Farewell to the throne Focus on meditation Conquered at Demons

One morning the star just appeared The Enlightenment was gained Then spread the law.

The sages and saints follow

 

To awakened the non-birth truth We are single-minded

Pratice the awakened way. (o)

May the Buddha bless:

The Dharma light grows brighter.

The wheel of Dharma is appreciated everywhere

Buddhism is forever remained for the sake of many

The sangha is strong eternally

Monks and nuns with their profound spiritual power, Buddhists are devoted.

May all beings are happy and healthy,

May the nature be safe and wind with rain be favorable.

May the countries are peaceful and prosperous.

(o)

Finally, may all sentient beings soon complete the Way of Love and Understanding and follow the example of the Shakyamuni Buddha, the Bodhisattvas Samantabhadra, Avalokiteshvara, all other Bodhisattva Mahasattvas, and the Great Perfection of Wisdom. (o)

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

 

13. 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)

14. 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)

15. SHARING THE MERIT & VERSE FOR CLOSING Reciting the sutras, practicing the way of awareness gives rise to benefits without

 

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. (3 times) (ooo)

 

 

11. THE ULLAMBANA FESTIVAL

(Vu Lan or Parents’ Day)

At the full moon of the seventh month, the Ullambana/ Rose Ceremony/ Vu Lan or Parents’ Day is organized. It is one of the most important events for any Buddhist traditions. The festival nourishes our filial piety, understanding, love, and gratitude for our parents in the present or the past.

On this day, we do memorial or honor the parents by special ritual with the red or white roses is pinned on our dress. That is the reason Master Thích Nhật Hạnh calls it is Rose Ceremony.

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
   • Gratitude the Bhikkhuni ancestors
   • Gratitude The Four Debts
4. The Repentance Gatha
5. Opening verse

 

6. Chanting the Ullambana Sutra
7. Reading A Rose For Your Pocket
8. The roses ritual
9. The insight that brings us to the other shore The verse of Ullambana
10. Read the Names of the Buddhas and Bodhisattvas
11. Taking refuge in the Amitabha Buddha May the day and the night be well 14.Prayer

15.Salutation thousands of Buddhas in three times 16.Taking refuge at three jewels

17. Sharing the merit & verse for closing The divine gatha.

***

1. INTRODUCTORY

Leader: Today is the full moon day of the seven month, we are (the leading Bhikkhuni...) and the sangha gathered at the main hall of... to organize the Ullambana/ Rose Ceremony/ Parents’ Day/ Vu Lan Festival.

We come together today to remember our parents

 

who have given us birth and nurtured us to mature. Keep our parents and ancestors in mind in front of the Buddha, Dharma, and Sangha, and light up our awareness of love, gratitude, and happiness.

This day we also prayer for twelve kinds of souls with names or unname, the heroic warriors sacrificed for the country, the deceased died in rivers, accidents and other reasons. 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. (o)

Please let us be aware of our present and the good fortune we have to be together today, offering all our love and support to our parents and to each other during these profound moments of transformation. (o)

Namo Amitabha 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

1. Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in gratitude. (o) (1 prostration)
2. 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
   • (1 prostration)
3. Cutting through              ignorance, awakening our hearts and our minds, Manjushri, the Bodhisattva of Great Understanding, to whom we bow in
   • (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
   • (1 prostration)
6. SeeingtheBuddhaineveryone,Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in gratitude. (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

 

gratitude. (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

(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, BodhisattvaGaia, 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

(o) (1 prostration)

3. 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 (ooo) (1 prostration)

• GRATITUDE THE BHIKKHUNI ANCESTORS

1. The First ancestor in the Nun’s Sangha, Venerable Bhikkhuni Mahapajapati

 

(Mahagotami), to whom we bow in gratitude.

• (1 prostration)

2. Foremost in wisdom, Venerable Bhikkhuni Khemā, to whom we bow in
   • (1 prostration)
3. Foremost in superpowers, Venerable Bhikkhuni Uppalavaṇṇā, to whom we bow in (o) (1 prostration)
4. Foremost in Dhamma teaching, Venerable Bhikkhuni Dhammadinnā, to whom we bow in gratitude. (o) (1 prostration)
5. Foremost among Vinaya experts, Venerable Bhikkhuni Paṭācārā, to whom we bow in (o) (1 prostration)
6. Foremost in ascetic, Venerable Bhikkhuni Kisāgotamī, to whom we bow in (o) (1 prostration)
7. Foremost in mindfulness, Venerable Bhikkhuni Nandā Therī, to whom we bow in (o) (1 prostration).
8. Foremost in quick intuition, Venerable Bhikkhunī Kuṇḍalakesī, to whom we bow in (o) (1 prostration)
9. Foremost in diligence, Venerable Bhikkhuni Soṇā, to whom we bow in
   • (1 prostration).

 

10. Foremost in meditation, Venerable Bhikkhuni Nandā, to whom we bow in gratitude. (o) (1 prostration).
11. The Ancestral Teacher Hai Trieu Am to whom we bow in gratitude. (o) (1 prostration)
12. The Precept Transmission Teachers, to whom we bow in gratitude. (o) (1 prostration)

• PAY THE GRATITUDE AT THE FOUR DEBTS

1. In gratitude to our parents who bring us into the world, we touch the Earth before the Three (o) (1 prostration)
2. In gratitude to our teachers who show us how to love, understand, and live the present moment, we touch the Earth before the Three (o) (1 prostration)
3. In gratitude to our friends who guide us on the path and support us in difficult moments, we touch the Earth before the Three

(o) (1 prostration)

4. In gratitude to all species in the animal, plant, and mineral worlds, who support our life and make our world beautiful, we touch the Earth before the Three (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. CHANTING

THE ULLAMBANA SUTRA

Once upon a time, at Jatavana Garden, Sāvatthī,

the Blessed One preached the Ullambana Sutra Mogalanasa had just won the six knowledges wanted to save his parents from the Samsara cycle.

 

To repay his parents’ nursing care

He used his heavenly wisdom eye to search below and above

where his died parents reborn?

Seeing his mother being born as a hungry ghost Her emaciated body without food and water for long,

He pitifully and respectfully offered the rice to her

Seeing the rice, her mother was very worried Covered it by her left hand

While the right hand taking hurrily it into her mouth.

Because the selfish filled in her heart, Fear of ghosts robbing her meal

The rice has not reached the mouth yet Suddenly turned into the red fire

She couldn’t swallow it. (o)

Mogalanasa was tragic and sad to face it Hurry back to the lecture hall

Present it to the Buddha

Found a way to solve the problem.

Buddha said clearly the cause

 

That his mother was originally a criminal Even though Mogalanasa’s magical powers And filial piety so great

that the Nine Heavens knew it, Couldnot rescue his mother alone. (o)

There is only one way

At the full moon of the seventh month,

The sangha finished their three month retreat Nurtured and developed their precepts and virtue

Mogalanasa should prepare the meal offering them

Monks from ten directions would attend this recemony

Begging the venerables prayer for his mother.

Observed the sincerely prayer,

His mother was wonderfully transformed from The selfish, greed and ignogrance to be

The devotion, confession, and pure Then, she released the ghost karma. (o)

Not only his mother but also his past parents from seven lives

And numerous beings

Also libertated from the suffering kalpas Reborn in the good realms

 

Therefore, the filial piety must be appreciated. Mogalanasa and all listeners with great joy, put the teachings into practice. (o)

Namo the Great Filial Piety Mogalanasa Bodhisattva. (3 times) (ooo)

7. READING

A ROSE FOR YOUR POCKET

(Thích Nhất Hạnh)

The thought “mother” cannot be separated from that of “love.” Love is sweet, tender, and delicious. Without love, a child cannot flower, an adult cannot mature. Without love, we weaken, wither. The day my mother died, I made this entry in my journal: “The greatest misfortune of my life has come!” Even an old person, when he loses his mother, doesn’t feel ready.

He too has the impression that he is not yet ripe, that he is suddenly alone. He feels as abandoned and unhappy as a young orphan. All songs and poems praising motherhood are beautiful, effortlessly beautiful. Even songwriters and poets without much talent seem to pour their hearts into these works, and when they are recited or sung, the performers also seem deeply moved, unless they have lost their mothers too early

 

even to know what love for mother is. Writings extolling the virtues of motherhood have existed since the beginning of time throughout the world.

When I was a child, I heard a simple poem about losing your mother, and it is still very important for me. If your mother is still alive, you may feel tenderness for her each time you read this, fearing this distant yet inevitable event. (o)

That year, although I was still very young, My mother left me,

and I realized that I was an orphan. Everyone around me was crying.

I suffered in silence. . . allowing the tears to flow. I felt my pain soften.

Evening enveloped Mother’s tomb. The pagoda bell rang sweetly.

I realized that to lose your mother is to lose the whole universe. (o)

We swim in a world of tender love for many years, and, without even knowing it, we are quite happy there. Only after it is too late do we become aware of it.

People in the countryside do not understand the complicated language of city people. When people from the city say that mother is “a treasure of love,” that is already too complex for

 

them. Country people in Vietnam compare their mothers to the finest varieties of bananas or to honey, sweet rice, or sugarcane. They express their love in these simple and direct ways. For me, a mother is like a ba huong banana of the highest quality, like the best nep mot sweet rice, the most delicious mia lau sugarcane! There are moments after a fever when you have a bitter, flat taste in your mouth, and nothing tastes good. Only when your mother comes and tucks you in, gently pulls the covers over your chin, puts her hand on your burning forehead- is it really a hand, or is it the silk of heaven?- and gently whispers, “My poor darling!” do you feel restored, surrounded with the sweetness of maternal love. Her love is so fragrant, like a banana, like sweet rice, like sugarcane. (o)

Father’s work is enormous, as huge as a mountain. Mother’s devotion is overflowing, like water from a mountain spring. Maternal love is our first taste of love, the origin of all feelings of love. Our mother is the teacher who first teaches us love, the most important subject in life. Without my mother, I could never have known how to love. Thanks to her I can love my neighbors. Thanks to her I can love all living beings. Through her I acquired my first notions of understanding and compassion. Mother is the foundation of all love,

 

and many religious traditions recognize this and pay deep honor to a maternal figure, the Virgin Mary, the goddess Kuan Yin. Hardly an infant has opened her mouth to cry without her mother already running to the cradle. Mother is a gentle and sweet spirit who makes unhappiness and worries disappear. When the word “mother” is uttered, already we feel our hearts overflowing with love. From love, the distance to belief and action is very short.

In the West, we celebrate Mother’s Day in May. I am from the countryside of Vietnam, and I had never heard of this tradition. One day, I was visiting the Ginza district of Tokyo with the monk Thien An, and we were met outside a bookstore by several Japanese students who were friends of his. One discreetly asked him a question, and then took a white carnation from her bag and pinned it on my robe. I was surprised and a little embarrassed. I had no idea what this gesture meant, and I didn’t dare ask. I tried to act natural, thinking this must be some local custom. (o)

When they were finished talking (I don’t speak Japanese), Thien An and I went into the bookstore, and he told me that today was what is called Mother’s Day. In Japan, if your mother is still alive, you wear a red flower on your pocket or your lapel, proud that you still have

 

your mother. If she is no longer alive, you wear a white flower. I looked at the white flower on my robe and suddenly I felt so unhappy. I was as much an orphan as any other unhappy orphan; we orphans could no longer proudly wear red flowers in our buttonholes. Those who wear white flowers suffer, and their thoughts cannot avoid returning to their mothers. They cannot forget that she is no longer there. Those who wear red flowers are so happy, knowing their mothers are still alive. They can try to please her before she is gone and it is too late. I find this a beautiful custom. I propose that we do the same thing in Vietnam, and in the West as well.

Mother is a boundless source of love, an inexhaustible treasure. But unfortunately, we sometimes forget. A mother is the most beautiful gift life offers us. Those of you who still have your mother near, please don’t wait for her death to say, “My God, I have lived beside my mother all these years without ever looking closely at her. Just brief glances, a few words exchanged-asking for a little pocket money or one thing or another.” You cuddle up to her to get warm, you sulk, you get angry with her. You only complicate her life, causing her to worry, undermining her health, making her go to sleep late and get up early. Many mothers die young because of their children.

 

Throughout her life we expect her to cook, wash, and clean up after us, while we think only about our grades and our careers. Our mothers no longer have time to look deeply at us, and we are too busy to look closely at them. Only when she is no longer there do we realize that we have never been conscious of having a mother. (o)

This evening, when you return from school or work or, if you live far away, the next time you visit your mother, you may wish to go into her room and, with a calm and silent smile, sit down beside her. Without saying anything, make her stop working. Then, look at her for a long time, look at her deeply. Do this in order to see her, to realize that she is there, she is alive, beside you. Take her hand and ask her one short question to capture her attention, “Mother, do you know something?” She will be a little surprised and will probably smile when she asks you, “What, dear?”

Keep looking into her eyes, smiling serenely, and say, “Do you know that I love you?” Ask this question without waiting for an answer. Even if you are thirty or forty years old, or older, ask her as the child of your mother.

Your mother and you will be happy, conscious of living in eternal love. Then tomorrow, when she leaves you, you will have no regrets. In Vietnam, on the holiday of Ullambana, we

 

listen to stories and legends about the Bodhisattva Maudgalyayana, and about filial love, the work of the father, the devotion of the mother, and the duty of the child. Everyone prays for the longevity of his or her parents, or if they are dead, for their rebirth in the heavenly Pure Land. We believe that a child without filial love is without worth. But filial devotion also arises from love itself. Without love, filial devotion is just artificial. When love is present, that is enough, and there is no need to talk of obligation. To love your mother is enough. (o)

It is not a duty, it is completely natural, like drinking when you are thirsty. Every child must have a mother, and it is totally natural to love her. The mother loves her child, and the child loves his mother. The child needs his mother, and the mother needs her child. If the mother doesn’t need her child, nor the child his mother, then this is not a mother, and this is not a child. It is a misuse of the words “mother” and “child.”

When I was young, one of my teachers asked me, “What do you have to do when you love your mother?” I told him, “I must obey her, help her, take care of her when she is old, and pray for her, keeping the ancestral altar when she has disappeared forever behind the mountain.” Now I know that his question was superfluous. If you

 

love your mother, you don’t have to do anything. You love her; that is enough. To love your mother is not a question of morality or virtue.

Please do not think I have written this to give a lesson in morality. Loving your mother is to your own benefit. A mother is like a spring of pure water, like the very finest sugarcane or honey, the best quality sweet rice. If you do not know how to profit from this, it is unfortunate for you. I simply want to bring this to your attention, to help you avoid one day complaining that there is nothing left in life for you. If a gift such as the presence of your own mother doesn’t satisfy you, even if you are president of a large corporation or king of the universe, you probably will not be satisfied. I know that the Creator is not happy, for the Creator arises spontaneously and does not have the good fortune to have a mother. (o)

I would like to tell a story. Please don’t think that I am thoughtless. It could have been that my sister didn’t marry, and I didn’t become a monk.

In any case, we both left our mother-one to lead a new life beside the man she loved, and the other to follow an ideal of life that he adored. The night my sister married, my mother worried about a thousand and one things, and didn’t even seem sad. But when we sat down at the table for some

 

light refreshments, while waiting for our in-laws to come for my sister, I saw that my mother hadn’t eaten a bite. She said, “For eighteen years she has eaten with us and today is her last meal here before going to another family’s home to take her meals.” My sister cried, her head bowing barely above her plate, and she said, “Mama, I won’t get married.” But she married nonetheless. As for me, I left my mother to become a monk. To congratulate those who are firmly resolved to leave their families to become monks, one says that they are following the way of understanding, but I am not proud of it. I love my mother, but I also have an ideal, and to serve it I had to leave her-so much the worse for me. (o)

In life, it is often necessary to make difficult choices. We cannot catch two fish at the same time, one in each hand. It is difficult, because if we accept growing up, we must accept suffering. I don’t regret leaving my mother to become a monk, but I am sorry I had to make such a choice. I didn’t have the chance to profit fully from this precious treasure. Each night I pray for my mother, but it is no longer possible for me to savor the excellent ba huong banana, the best quality nep mot sweet rice, and the delicious mia lau sugarcane. Please don’t think that I am suggesting that you not follow your career

 

and remain home at your mother’s side. I have already said I do not want to give advice or lessons in morality. I only want to remind you that a mother is like a banana, like good rice, like honey, like sugar.

She is tenderness, she is love; so you, my brothers and sisters, please do not forget her. Forgetting creates an immense loss, and I hope you do not, either through ignorance or through lack of attention, have to endure such a loss. I gladly put a red flower, a rose, on your lapel so that you will be happy. That is all. (o)

If I were to have any advice, it would be this: Tonight, when you return from school or work, or the next time you visit your mother, go into her room calmly, silently, with a smile, and sit down beside her. Without saying anything, make her stop working, and look at her for a long time. Look at her well, in order to see her well, in order to realize she is there, alive, sitting beside you. Then take her hand and ask her this short question,

“Mother, do you know something?” She will be a little surprised, and will ask you, smiling, “What, dear?” Continuing to look into her eyes with a serene smile, tell her, “Do you know that I love you?” Ask her without waiting for an answer. Even if you are thirty, forty years old, or

 

older, ask her simply because you are the child of your mother. Your mother and you will both be happy, conscious of living in eternal love. And tomorrow when she leaves you, you will not have any regrets. (o)

This is the refrain I give you to sing today. Brothers and Sisters, please chant it, please sing it, so you will not live in indifference or forgetfulness.

This red rose, I have already placed it on your lapel. Please be happy. (ooo)

8. THE ROSE RITUAL

• The singers sing the song: “Bông Hồng Cài Áo” (the Rose Pinning at the Dress) Music: Phạm Thế Mỹ, Poem: Thích Nhất Hạnh.
• Young Buddhists carry the tray of roses to pin for He or she asks the people what color roses they need. The yellow rose represents the yellow robe or the holy virtue of Monk or Nun. A red rose represents a parent still alive, and a white rose represents a parent who is deceased.
• Let kids offering gifts or poems to old Buddhists

whoever are above 70 years old.

• One person gives speech about the gratitude of father (like a mountain) and mother (like a water source).

 

9. 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)

10. THE VERSE OF ULLAMBANA

We are disciples

Obey the Buddha’s teachings At the fullmoon day of July There is the Ullambana

We offered the incense to pay respects Buddha-Dharma-Sangha in

Ten Directions Three times.

Following the example of Mogalanasa To be the filial ones

Displayed our gratitude to parents Mother is suffering

Nine months of pregnancy Forget eating and sleeping

To take care the child from birth to adult.

Thanks to father Hard work to earn

 

To raise the kid mature Educate to be a good person.

Disciples have not repayed full the debts Now kneel in front of the Buddhas Sincerely chanting and practice

Return this merit to:

The past parents in seven kalpas Received full of the Dharma rain grace Soon reborn in the Pure Land.

The present parents are peaceful and healthy Avoid the evil and nurture the good deeds Following the awakened way

We offer all our love and support to our parents Looking forward to the Tathagatas

Bless these profound moments of transformation.

Namo the Great Filial Piety Mogalanasa Bodhisattva. (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. 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 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)

13. 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)

 

14. PRAYER

Today is the full moon day of the seven month, we are (the leading Bhikkhuni...) and the sangha gathered at the main hall of... to organize the Ullambana Ceremony/the Parents’ Day/ the Vu Lan Festival. We sicerely offer the flowers, incense, cake and fruit to the Buddhas, conduct the chanting the Ullambana Sutrameditated, read the Amitabha Buddha’ s name and practiced the meritorious deeds to repay the nursing care and giving birth from our parents. (o)

We would like to return this merit to pray the present parents (the full name, the Dharma name, age...), together with the householders and all Sangha members present here are always healthy, happy and live for long. 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 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 Amitabha Buddhaya. (ooo)

15. 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)

16. 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)

17. 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)

18. 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)

 

 

12. THE MARRIAGE CEREMONY

This ceremony is performed formally for any one or Buddhists who want to be couple, ask the Sangha praying and blessing for them at the temple. It is the important event for a new couple in life.

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. Opening verse
5. Chanting
   • The Discourse on Love
   • The Discourse on Happiness
6. The five awarenesses
7. Gratitudes to the Triple Gems and Ancestors
   • Gratitudes to the Triple Gems
   • Gratitudes to the Ancestors and Parents
8. Pay homage to four Debts
9. Bowing to each other

 

10. Offering of rings and promises
11. The insight that brings us to the other shore
12. Make the Loyal Vows
13. Invoking the Boddhisattvas’s names
14. Read the Names of the Buddhas and Bodhisattvas
15. May the day & night be well
16. Prayer for the new couple
17. Salutation thousands Buddhas in three times
18. Taking refuge at three jewels
19. Sharing the merit & verse for closing
20. Words of

***

1. INTRODUCTION

Leader: Today the sangha gathers to pray for the marriage ceremony. We perform the spiritual support to the gentleman (full name, Dharma name, age...) and the lady (full name, Dharma name, age...), in taking the vow to practice the Five Awarenesses and knotting to be a couple. It is a good start and an important event for a new couple in life.

 

Your love and commitment will continue to grow based on this ground of mutual respect at the witness of the Three Jewels.

May the Buddhas, Boddhisattvas and Dharma divines bless for the new couple being happy, peacefull, prosperous, loyal và living for long.

Please, the couple comes forward in front of the altar of the Three Jewels, forming a lotus bud with your palms.

Namo Amitabha Buddha. (3 times) (ooo)

• 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 Mahasattva. (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 gratitude. (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
   • (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)
7. 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)
8. Seed of awakening and loving kindness in children and all beings, Maitreya, the Buddha to-be-born, to whom we bow in
   • (1 prostration)
9. SeeingtheBuddhaineveryone,Sadaparibhuta, the Bodhisattva of Constant Respect, to whom

 

we bow in gratitude. (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

(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, tos 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)

2. 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)

3. 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. 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)

 

5. CHANTING

• THE DISCOURSE ON LOVE

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

And this is what he or she contemplates:

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

May all beings live in security and in peace – beings who are frail or strong, tall or short, big or small, invisible or visible, near or faraway, already born, or yet to be born. May all of them dwell in perfect tranquility.

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

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

Let our boundless love pervade the whole universe, above, below, and across. Our love will know no obstacles. Our heart will be absolutely

 

free from hatred and enmity. Whether standing or walking, sitting or lying, as long as we are awake, we should maintain this mindfulness of love in our own heart. This is the noblest way of living.

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

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

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

(Translated by Thích Nhất Hạnh)

• DISCOURSE ON HAPPINESS

I heard these words of the Buddha one time when the Lord was living in the vicinity of Savatthi at the Anathapindika Monastery in the Jeta Grove. Late at night, a deva appeared whose light and beauty made the whole Jeta Grove shine radiantly. After paying respects to the Buddha, the deva asked him a question in the form of a verse:

“Many gods and men are eager to know what are the greatest blessings which bring about a peaceful and happy life. (o)

 

Please, Tathagata, will you teach us?” This is the Buddha’s answer:

“Not to be associated with the foolish ones, to live in the company of wise people, honoring those who are worth honoring - this is the greatest happiness.

“To live in a good environment, to have planted good seeds, and to realize that you are on the right path -this is the greatest happiness.

“To have a chance to learn and grow, to be skillful in your profession or craft, practicing the precepts and loving speech - this is the greatest happiness. (o)

“To be able to serve and support your parents, to cherish your own family, to have a vocation that brings you joy - this is the greatest happiness.

“To live honestly, generous in giving, to offer support to relatives and friends, living a life of blameless conduct - this is the greatest happiness.

“To avoid unwholesome actions, not caught by alcoholism or drugs, and to be diligent in doing

 

good things - this is the greatest happiness. (o)

“To be humble and polite in manner, to be grateful and content with a simple life, not missing the occasion to learn the Dharma -this is the greatest happiness.

“To persevere and be open to change, to have regular contact with monks and nuns, and to fully participate in Dharma discussions - this is the greatest happiness.

“To live diligently and attentively, to perceive the Noble Truths, and to realize nirvana - this is the greatest happiness. (o)

“To live in the world with your heart undisturbed by the world, with all sorrows ended, dwelling in peace - this is the greatest happiness.

“Forheorshewhoaccomplishesthis,unvanquished wherever she goes, always he is safe and happy - happiness lives within oneself.” (o)

Namo Shakyamuni Buddhaya. (3 times) (ooo) (Mahamangala Sutta, Sutta Nipata 2.4)

 

6. THE FIVE AWARENESSES

Leader: The Bride (full name, Dharma name, age...) and the Groom (full name, Dharma name, age...) please kneel down to vow to live a married life according to the teachings of Buddha. This is the moment when the gentleman man and the lady will make the vow to practice the Five Awarenesses and thus become husband and wife. The disciples of the Buddha are aware that life is one and that happiness is not an individual matter.

By living and practicing awareness, we bring peace and joy to our lives and the lives of those related to us. The gentleman man and the lady please repeat the Five Awarenesses after me, and say “Yes, I do” firmly if you intend to make the vow to practice them. After each Awareness, when you hear the sound of the bell, touch the Earth before the Three Jewels.

1. The First Awareness

We are aware that all generations of our ancestors and all future generations are present in us. This is the first of the Five Awarenesses. (o)

Do you make the vow to receive, study, and practice it?

 

Bride and Groom together: Yes, I do.

• (1 prostration)

2. The Second Awareness

We are aware of the expectations that our ancestors, our children, and their children have of us. This is the second of the Five Awarenesses. (o)

Do you make the vow to receive, study, and practice it?

Bride and Groom together: Yes, I do.

• (1 prostration)

3. The Third Awareness

We are aware that our joy, peace, freedom, and harmony are the joy, peace, freedom, and harmony of our ancestors, our children, and their children. This is the third of the Five Awarenesses. (o)

Do you make the vow to receive, study, and practice it?

Bride and Groom together: Yes, I do.

• (1 prostration)

4. The Fourth Awareness

We are aware that understanding is the very

 

foundation of love. This is the fourth of the Five Awarenesses. (o)

Do you make the vow to receive, study, and practice it?

Bride and Groom together: Yes, I do.

• (1 prostration)

5. The Fifth Awareness

We are aware that blaming and arguing can never help us and only create a wider gap between us; that only understanding, trust, and love can help us change and grow. This is the fifth of the Five Awarenesses. (o)

Do you make the vow to receive, study, and practice it?

Bride and Groom together: Yes, I do.

• (1 prostration)

7. GRATITUDES TO THE TRIPLE GEMS AND ANCESTORS
   • GRATITUDES TO THE TRIPLE GEMS

Leader: Dear the Bride (full name, Dharma name, age...) and the Groom (full name, Dharma name, age...), you have made the solemn vow to study and practice the Five Awarenesses.

 

You   have    become    husband    and    wife with the support of the Three Gems. As long as you continue this practice, you continue to have the spiritual support of the Buddha, the Dharma, and the Sangha, and your happiness will be the happiness of many others.

Each full-moon day, you should recite together these Five Awarenesses. This community will continue to support you in this practice. Please stand up and touch the Earth three times at the Buddha, the Dharma, and the Sangha. (ooo) (1 prostrations)

• GRATITUDES TO THE ANCESTORS and PARENTS

Leader: Dear the Bride (full name, Dharma name, age...) and the Groom (full name, Dharma name, age...), you both are as not individuals isolated from ancestors and clans, but yourselves are as a continuation, represent all previous generations whom your parents are representative.

All your actions and lifestyles everyday are not just for the sake of satisfaction on your personal mental and physical needs, which are also to fulfill the aspirations of the nation, the race, the family lineage and preparing for the next descendants.

The purpose of your couple life is to make the

 

line continue the ancestors’ lives in the future generations. Here is your main task and also what you must be mindful every day at every moment.

Namo Amitabha Buddhaya. (o)

8. PAY HOMAGE TO FOUR DEBTS Leader: Dear the Bride (full name, Dharma name, ..) and the Groom (full name, Dharma name, age...), now is the time for you to face to your parents and bow deeply to show your respect

to them and your ancestors. Your relation will continue to grow well based on this ground of gratitudes. (o)

You two, the Bride and the Groom please stand up with the touching hands when you heard the chant and the bell, please pay homage at each:

• We are indebted our Parents, to whom we bow in gratitude. (o) (1 prostration)
• We are indebted our Teachers, to whom we bow in gratitude. (o) (1 prostration)
• We are indebted our Friends and Intellectuals, to whom we bow in (o) (1 prostration)
• We are indebted in all Sentient and Non- sentient Beings, to whom we bow in

(o) (1 prostration)

 

9. BOWING TO EACH OTHER

Leader: Dear the Bride (full name, Dharma name, age...) and the Groom (full name, Dharma name, age...), now is the time for you to face each other and bow deeply to each other to show your mutual respect. Your love and commitment will continue to grow based on this ground of mutual respect at the witness of the Three Jewels. (o) (face each other to pay homage)

10. OFFERING OF RINGS AND PROMISES Dear the Bride (full name, Dharma name, ..) and the Groom (full name, Dharma name, age...), please kneel down in front of each other. It is the time for you to exchange rings and promises. (o)

-One puts the ring to other. (ooo) (face each other to pay homage)

11. MAKE THE LOYAL VOWS

The Bride say: Now I (full name, Dharma name, age...) get married with the Groom (full name, Dharma name, age...). I love and care my husband. I promised to be a good and loyal wife for life.

(o) (1 prostration)

The Groom say: Now I (full name, Dharma name,

 

age...) get married with the Bride (full name, Dharma name, age...). I love and care my wife. I promised to be a good and loyal husband for life.

(o) (1 prostration)

Both face each other to pay homage.

(o) (1 prostration)

12. 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)

13. 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)

14. 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)

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)

15. MAY THE DAY & NIGHT BE WELL

May the day be well and the night be well.

 

May the midday hour bring happiness too.

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)

16. PRAYER FOR THE NEW COUPLE

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

Today on the occasion of the marriage ceremony, we are… (the leader Bhikkhuni…) with the sangha

 

members at..., chanted the....... Sutra, meditated,

read the Buddha’ s name and practiced the meritorious deeds. (o)

We would like to return this merit to pray for the Bride (full name, Dharma name, age...) and the Groom (full name, Dharma name, age...), to be a good and happy couple forever. Also prayer for their parents, families, relatives, friends and all Sangha members present here are always healthy, prosperous 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)

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

Namo Amitabha Buddhaya. (ooo)

17. 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)

18. 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)

19. 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)

Namo Amitabha Buddhaya. (3 times) (ooo)

20. WORDS OF GRATITUDE

The new couple or a family member, relative or friend is invited to come mindfully before the community to offer a few words of gratitude

to sangha and visitors who participated in the ceremony.

 

 

13. THE BLESSING CEREMONY FOR THE DECEASED

This ceremony includes the Blessing for the Deceased, Closing the Coffin, the Bury, the Cremation, the Seventh and Forty-ninth Days, the dead anniversaries, and so on. The leader can flexibly perform to change or add the needs accoding to the circumstances, customs, traditions and times. This ritual provides the basis.

At a temple, funeral home or a cemetary, a photograph of the deceased should be placed on the altar/table with his/her full name, Dharma name, the dates of birth and death and the longevity... Food, fruilt, flowers, candles should be placed in front of his/her photograph. It is better, if the food should be vegetarian.

1. Introduction (condolences and guidance)
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. Contemplation on no-coming, no-going
7. Beginning anew
8. Consecration of water
9. Reflecting on water
10. The Amitabha Sutra (if you have time)
11. The insight that brings us to the other shore Read the Names of the Buddhas and

Bodhisattvas

13.Taking refuge in the Amitabha Buddha 14.May the day and the night be well 15.Think of the deceased

16. Gatha on Impermanence
17. Prayer for the deceased
18. Salutation thousands of Buddhas in three times The refuge chant
19. Taking refuge at three jewels Sharing the merit & verse for closing 22.Words of gratitude.

***

 

1. INTRODUCTORY

Leader: Today we are (Bhikkhuni...)... from… Temple to come... the funeral home…, at…. to take part the prayer for the deceased.

First of all, we sincerely send our condolences and the sadness to you (families, relatives and friends of the deceased...) for your loss.

Secondly, we have gathered to recite and practice the sutras, to invoke the Buddhas’ and Bodhisattvas’ names, make offerings, and transfer the merits to the deceased (the full name, the Dharma name, longevity…) on the ceremony of entering coffin/ closing coffin/ moving coffin/ cremation/ bury, the Seventh/ Forty-ninth Days or the dead anniversary… of the deceased. The children, relatives, and friends of the deceased are here to take part in the ceremony.

We ask the community to listen with a quiet mind. Parents and grandparents, whether they are still alive or have left this life, are present in their children and grandchildren. The life of children and grandchildren is the life of the parents and the grandparents. The life of the ancestors carries on in the life of the children and grandchildren. According to the teaching of the Buddha, the peace and joy of the children and grandchildren are the peace and joy of the

 

parents, grandparents, and all ancestors. With a feeling of calm, clarity, and peace, we will make possible the calm, clarity, and peace of those who have left this life.

Please will the children, grandchildren, relatives and friends of the deceased (the full name, the Dharma name, longevity…) stand before the Three Jewels, join your palms and pay homage to the Amitabha Buddhas, Buddhas and Bodhisattvas and ancestors.

Please let us be aware of our present and the good fortune we have to be together today, offering all our love and support to the deceased and to each other during these profound moments of transformation.

Namo Amitabha 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 Mahasattva. (3 times) (ooo)

3. SALUTATION IN GRATITUDE

(All Sangha members read)

3. 1. GRATITUDE THE BUDDHAS & BODDHISATTVAS

1. Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in gratitude. (o) (1 prostration)
2. 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

(o) (1 prostration)

3. 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 gratitude.

(o) (1 prostration)

6. SeeingtheBuddhaineveryone,Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in gratitude. (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

(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 (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

(o) (1 prostration)

3. 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)

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

ON NO-COMING, NO-GOING

This body is not me.

I am not limited by this body. I am life without boundaries. I have never been born,

and I have never died.

Look at the ocean and the sky filled with stars, manifestations from my wondrous True Mind. Since before time, I have been free.

Birth and death are only doors through which we pass, sacred thresholds on our journey.

Birth and death are a game of hide-and-seek. So laugh with me, hold my hand, let us say

 

good-bye, say good-bye, to meet again soon. We meet today.

We will meet again tomorrow.

We will meet at the source every moment. We meet each other in all forms of life. (o)

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

7. BEGINNING ANEW With great respect, we turn towards the conqueror of afflictions,

offering heartfelt words of repentance.

We have lived in forgetfulness for a long time. As we have not had the opportunity to encounter the Dharma,

our habit energies have led us into suffering. We have made many mistakes out of unskillfulness.

We have been blinded by our wrong perceptions for a very long time.

Our heart’s garden is sown with attachment, hatred, and pride.

In us are seeds of killing, stealing, sexual misconduct, and lies.

Our everyday deeds and words do damage. All these wrong actions are obstacles to our peace and joy.

Let us begin anew. (o)

 

We see that we have been thoughtless, straying from the path of mindfulness.

We have stored up afflictions and ignorance, which have brought about so much aversion and sorrow.

There are times we have been weary of life because we are so full of anxiety.

Because we do not understand others, we are angry and resentful.

First we try to reason with each other, then we blame.

Every day the suffering increases, making the rift greater.

There are days when we are unwilling to speak to each other,

unwilling to look each other in the face.

And we create internal formations, which last for a long time.

Now we turn to the Three Jewels.

Sincerely recognizing our errors, we bow our heads. (o)

We know so well that in our consciousness are buried all the wholesome seeds,

the seeds of love and understanding and seeds of peace and joy.

But because we do not know how to water them, the wholesome seeds do not sprout fresh and green.

 

We continue to allow sorrow to overwhelm us until there is no light in our lives.

When we chase after a distant happiness, life becomes but a shadow of the reality. Our mind is occupied by the past,

or worrying about this or that in the future. We cannot let go of our anger,

and we consider of no value the precious gifts of life which are already in our hands,

thereby trampling on real happiness.

As month follows month, we are sunk in sorrow. So now in the precious presence of the Buddha, fragrant with sandalwood incense,

we recognize our errors and begin anew. (o)

With all our heart we go for refuge,

turning to the Buddhas in the Ten Directions and all the Bodhisattvas, noble disciples, and self-achieved Buddhas.

Very sincerely we recognize our errors and the mistakes of our wrong judgments.

Please bring the balm of clear water to pour on the roots of our afflictions.

Please bring the raft of the true teachings to carry us over the ocean of sorrows.

We vow to live an awakened life,

to practice smiling and conscious breathing, and to study the teachings, authentically transmitted.

 

Diligently, we shall live in mindfulness. (o)

We come back to live in the wonderful present, to plant our heart’s garden with good seeds, and to make strong foundations of understanding and love.

We vow to train ourselves in mindfulness and concentration,

practicing to look and understand deeply to be able to see the nature of all that is, and so to be free of the bonds of birth and death.

We learn to speak lovingly, to be affectionate, to care for others whether it is early morn or late afternoon,

to bring the roots of joy to many places, helping people to abandon sorrow,

to respond with deep gratitude

to the kindness of parents, teachers, and friends. With deep faith we light up the incense of our heart.

We ask the Lord of Compassion to be our protector

on the wonderful path of practice. We vow to practice diligently, cultivating the fruits of this path. (o)

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

 

8. CONSECRATION OF WATER (The leader raises up the bowl of clear water to perform the mudra of peace)

This water’s shape is round or square according to the container that holds it.

In the spring warmth, it is liquid; in the winter cold, it is solid.

When its path is open, it flows.

When its path is obstructed, it stands still. How vast it is, yet its source is so small it is difficult to find.

How wonderful it is in its streams which flow endlessly.

In the jade rivulets, the footprints of dragons remain.

In the deep pond, water holds the bright halo of the autumn moon.

On the tip of the king’s pen, water becomes the compassion of clemency.

On the willow branch, it becomes the clear fresh balm of compassion.

Only one drop of the water of compassion is needed, and the Ten Directions are all purified. (o)

The Great Compassion Avalokiteshvara Bodhisattva. (3 times) (ooo)

 

9. REFLECTING ON WATER

This water has eight special qualities.

It washes away the dust and impurities of all living beings,

leading them all into the wonderful Avatamsaka World.

May all beings without exception overcome their suffering.

Water does not need to be washed by water, that is the wonderful Dharmakaya.

Dust does not cling to dust, that is how our mind opens naturally.

When we sprinkle the water which is the nectar of compassion,

our place of enlightenment is purified.

The wilting plant grows fresh and green again, the world of defilement changes into a world of purity, and all beings are refreshed and can live in peace and joy.

Homage to the Bodhisattva Who Refreshes the Earth. (o)

The Great Compassion

Avalokiteshvara Bodhisattva. (3 times) (ooo)

- If you have more time, please chant the Amitabha Sutra.

 

10. CHANTING THE AMITABHA SUTRA

Translated on Imperial Order

by Tripitaka Master Hsuan-tsang of Great T’ang Dynasty translated from Chinese by Hisao Inagaki

• MEETING AT JETA GROVE

Thus, have I heard. At one time the Bhagavat was staying in Jeta Grove monastery in Anathapindada’s Garden at Shravasti, together with a large company of twelve hundred and fifty monks, who were all venerable shravakas and well-known great arhats. They were headed by eminent shravakas, such as the Venerable Shariputra, Mahamaudgalyayana, Mahakashyapa and Aniruddha. He was also accompanied by innumerable bodhisattvas, mahasattvas, who were all dwelling in the Stage of Non-retrogression and were adorned with immeasurable merits and virtues, headed by great bodhisattvas, such as Bodhisattva Manjushri, Bodhisattva Ajita, Bodhisattva Nityodyukta and Bodhisattva Anikshipta-dhura. Also in the assembly were a hundred thousand kotis of nayutas [of devas] headed by Shakra along with the King of Mahabrahma Heaven, the Lord of Saha world, as well as the Four

 

Guardian Kings and others. Many demi-gods, innumerable heavenly and human beings, asuras and others assembled and took their seats to hear the Dharma.

• INTRODUCTION THE BUDDHA-LANDS

The Bhagavat said to Shariputra: “Do you know that if you travel westwards from here, passing a hundred thousand kotis of nayutas of Buddha- lands, you come to the land called ‘Utmost Bliss,’ where there is a Bhagavat named ‘Amitayus’ or ‘Amitabha’ with ten titles, including Tathagata, Arhat and Samyaksambuddha. He is living there at this very moment, teaching the profound and wonderful Dharma to sentient beings to give them supreme benefit and bliss.

• THE SOLEMN PURELAND

Why, Shariputra, is that land called ‘Utmost Bliss’? Shariputra, beings in that land suffer no afflictions and pain but experience only pure immeasurable joy and happiness. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in the pure Buddha-land of Utmost Bliss there are seven rows of jewelled balustrades, seven rows of jewelled tala-trees, and sevenfold jewelled nets, which surround

 

everywhere and are completely decorated with four jewels, namely, gold, silver, beryl and crystal. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in the pure Buddha-land of Utmost Bliss here and there are many seven- jewelled ponds filled with water of eight excellent qualities, namely, (1) pure, (2) cool, (3) sweet-

tasting, (4) soft, (5) moistening, (6) comforting,

(7) quenching thirst, hunger and many other needs, and (8) nourishing the senses, increasing the activites of the four elements and producing superior goodness. Sentient beings with a large stock of merits always enjoy using such water. The bottom of these ponds is lined with gold sand, and from the four sides of each pond rise stairs made of the four jewels, most pleasing to the mind. Marvellous jewelled trees surrounding the ponds are evenly spaced, scented with rich fragrance and decorated with the seven delightful jewels, namely, gold, silver, beryl, crystal, rosy pearls, cornelian and sapphire.

In the ponds, at all times, lotuses of various colours as large as chariot-wheels are in bloom. Blue flowers radiate blue light, brilliance and splendor; yellow ones radiate yellow light,

 

brilliance and splendor; red ones radiate red light, brilliance and splendour; white ones radiate white light, brilliance and splendor; four-coloured ones radiate   four-coloured light, brilliance and splendor. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss limitless exquisite music is spontaneously played at all times. The sound is harmonious and most pleasant to hear. When sentient beings hear its excellent sound, their evil passions are completely removed, numerous good acts multiply, and they soon attain the highest perfect Enlightenment. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, the ground throughout that pure Buddha-land of Utmost Bliss is of true gold. It is soft to the touch and refreshing, shining boundlessly and adorned with rare jewels. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason,

 

that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss, six times during the day and night, various heavenly blossoms of rare beauty continuously rain down from the sky. They are brilliant and refreshing, soft and variegated, pleasing to the mind and the senses. They do not rouse greedy attachment, but increase countless inconceivable merits in sentient beings. Six times during the day and night, the beings in that land offer those blossoms to Amitayus in homage. Every morning they take those heavenly blossoms and, in such a short time it takes for a meal, fly to innumerable other lands to pay homage to a hundred, thousand kotis of Buddhas. They offer to each Buddha a hundred thousand kotis of such blossoms and return home to the Pure Land, as if to enjoy leisure in a heavenly abode. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss there are always many rare species of beautiful birds of various colours, such as swams, geese, herons, storks, cranes, peacocks, parrots, kalavinkas and jivamjivakas. Six times during the day and night, those birds form a

 

flock and sing with melodious and delicate tones, producing diverse sounds to proclaim numerous wonderful teachings, such as the [four] mindful acts, the [four] ways of stopping evils, the [four] miraculous powers, the [five] roots of goodness, the [five] powers, the [seven] factors of wisdom, and the [Eightfold] Noble Path. Having heard their singing, the sentient beings in that land gain innumerable merits through mindfulness of the Buddha, Dharma and Sangha, and their bodies long retain the perfume of virtue. Shariputra, do you think that the birds in that land belong to the evil realm of animals? Do not hold such a view! The reason is that none of the three evil realms, not even their names, exist in that Buddha’s Pure Land; how much less should there be real birds belonging to the realm of animals born as retribution for evil karma? You should know that they are manifestations created by Amitayus so that they can proclaim innumerable sounds of the Dharma to give benefit and bliss to sentient beings. Shariputra, that Buddha-land is full of such wonderful glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, in that pure Buddha-land of Utmost Bliss soft breezes always blow. When they waft through the jewelled trees and jewelled nets,

 

wonderful sounds are produced. As if a hundred thousand kotis of celestial musical instruments were playing together to produce exquisite sounds, when soft breezes which constantly arise in that land waft through the jewelled trees and jewelled nets, they produce various excellent sounds, which proclaim many teachings of the Dharma. Having heard those sounds, sentient beings in that land give rise to numerous meritorious acts, such as mindfulness of the Buddha, Dharma and Sangha. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Shariputra, in that pure Buddha-land of Utmost Bliss there are wonderful manifestations such as those, which are innumerable and inconceivable. Even if a hundred thousand kotis of nayutas of innumerable tongues should praise their excellent qualities for a hundred thousand kotis of nayutas of kalpas, each tongue producing immeasurable voices, they would not be able to praise them to the full. For this reason, [that land] is called the Land of Utmost Bliss.

 

• INTRODUCTION THE    AMITABHA BUDDHA

Again, Shariputra, why is the Buddha of the pure Buddha-land of Utmost Bliss called ‘Amitayus’? Because, Shariputra, the life-span of that Tathagata and all beings living there last for immeasurable and innumerable great kalpas, the Tathagata of that land is called ‘Amitayus.’ Shariputra, why is the Buddha also called ‘Amitabha’? Shariputra, the Tathagata always emits boundless and innumerable rays of glorious light, illuminating all the Buddha- lands of the ten directions without hindrance, so as to display Buddhist activities. For this reason, the Tathagata of that land is called ‘Amitabha.’ Shariputra, the Pure Land of that Buddha is full of such glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, the Buddha Amitayus of that pure Buddha-land of Utmost Bliss always has shravaka disciples, all of them arhats, who are possessed of various excellent merits and whose number is unlimited and incalculable. Shariputra, the Pure Land of that Buddha is full of such glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

 

Again, Shariputra, the Buddha Amitayus of that pure Buddha-land of Utmost Bliss always has innumerable bodhisattva disciples, all of them in the Stage of Becoming a Buddha after One More Life. They are possessed of various excellent merits, and their number is unlimited and incalculable. Even if one praised their merits for innumerable kalpas, one would not be able to praise them fully. Shariputra, that Buddha-land is filled with such glorious adornments, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

• THE GREAT CAUSE TO BE BORN IN THE UTMOST BLISSFUL LAND

Again, Shariputra, sentient beings born in that land all dwell in the Stage of Non-retrogression, and will not fall again into an evil realm, be born in a border-land or in the state of debased people or mlecchas. They always enjoy visiting pure lands of other Buddhas. With their excellent vows and practice advancing and developing every moment, they will unfailingly realize the highest, perfect Enlightenment. Shariputra, that Buddha-land is full of such glorious merits, which are most pleasing to the mind. For this reason, that land is called ‘Utmost Bliss.’

Again, Shariputra, if sentient beings hear of

 

the glorious manifestations of countless merits in that pure Buddha-land of Amitayus, they should all awaken aspiration to be born there. The reasons are: first, those born there will meet those Great Beings adorned with such countless merits as mentioned above; second, they will enjoy the pleasure of the Mahayana Dharma intrinsic to this pure Buddha-land adorned with such innumerable merits; and third, with their own immeasurable vows and practice advancing and developing every moment, they will quickly realize the highest perfect Enlightenment. Shariputra, those who are to be born in that Buddha-land do not have few but already countless and unlimited merits, so such sentient beings can attain birth in the pure Buddha-land of Utmost Bliss of the Buddha Amitayus.

Again, Shariputra, if good men or women of pure faith, having heard Amitayus Buddha’s name of innumerable, boundless and inconceivable merits and also heard of the glorious adornments of the Land of Utmost Bliss, concentrate their thoughts on them with undistracted mind even for one day, two days, three, four, five, six or seven days, then, at the hour of death, Amitayus, surrounded by innumerable shravaka disciples and bodhisattvas, will appear before those good men or women and give them compassionate

 

protection to keep their minds from falling into confusion. Thus, after death, following the Buddha Amitayus and his retinue, they will be born in his Pure Land of Utmost Bliss.

Shariputra, as I perceive that such blissful benefits are matters of great importance, I pronounce these words of truth: Good men and good women of pure faith who hear Amitayus Buddha’s name of inconceivable merits and also learn of the pure Buddha-land of Utmost Bliss should all receive [the teaching] in faith, arouse aspiration, practise the method as prescribed, and attain birth in that Buddha-land.

• SIX DIRECTIONS ALL PRAISED THE BUDDHA LANDS

Shariputra, just as I praise the innumerable, unlimited and inconceivable merits of the Buddha-land of Amitayus, so do the Buddhas of the eastern direction as numerous as the sands of the Ganges, such as Aksobhya Tathagata, Meru-dhvaja Tathagata, Mahameru Tathagata, Meru-prabhasa Tathagata, and Manju-dhvaja Tathagata. While dwelling in their own pure lands of the east, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in

 

faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE SOUTH

Again, Shariputra, there are in the southern direction Buddhas as numerous as the sands of the Ganges, such as Candra-surya-pradipa Tathagata, Yashah-prabha Tathagata, Maharci- skandha Tathagata, Meru-pradipa Tathagata and Ananta-virya Tathagata. While dwelling in their own pure lands of the south, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE WEST

Again, Shariputra, there are in the western direction Buddhas as numerous as the sands of the Ganges, such as Amitayus Tathagata, Amita- skandha Tathagata, Amita-prabha Tathagata, Amita-dhvaja Tathagata, Maheshvara Tathagata, Mahaprabha Tathagata, Jvalana

 

Tathagata, Maharatna-ketu Tathagata and Sphuta-rashmi Tathagata. While dwelling in their own pure lands of the west, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE NORTH

Again, Shariputra, there are in the northern direction Buddhas as numerous as the sands of the Ganges, such as Amita-prabha-vyuha- abhijna- buddhi Tathagata, Mahaskandha Tathagata, Amita-divya-dundubhi-vaishvanara- nirghosa Tathagata, Jaleni-prabha Tathagata and Salendra-raja Tathagata. While dwelling in their own pure lands of the north, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

 

• THE NADIR

Again, Shariputra, there are in the nadir Buddhas as numerous as the sands of the Ganges, such as Sarva-saddharma-darshana- yukti-sada-jvalana- rajottama-shri-prabha Tathagata, Simha Tathagata, Yashas Tathagata, Yashah-prabhasa Tathagata, Dharma Tathagata, Saddharma Tathagata, Dharma-dhvaja Tathagata, Guna-mitra Tathagata and Guna- nama Tathagata. While dwelling in their own pure lands of the nadir, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this Dharma-gate expounding praise of the inconceivable merits of the Buddha- land and protection by all Buddhas.

• THE ZENITH

Again, Shariputra, there are in the zenith Buddhas as numerous as the sands of the Ganges, such as Brahma-ghosa Tathagata, Naksatra- raja Tathagata, Gandha-prabhasa Tathagata, Utpala-shri-kalpa Tathagata and Sarvartha- darsha Tathagata. While dwelling in their own pure lands of the zenith, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds,

 

pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE SOUTH-EASTERN

Again, Shariputra, there are in the south-eastern direction Buddhas as numerous as the sands of the Ganges, such as Uttama-vipula-megha- ghosa-raja Tathagata. While dwelling in their own pure lands of the south-east, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE SOUTH-WESTERN

Again, Shariputra, there are in the south-western direction Buddhas as numerous as the sands of the Ganges, such as Uttama-surya-prabha- yasho-guna Tathagata. While dwelling in their own pure lands of the south-west, they extend their long, broad tongues and, encompassing with them the universe of a thousand million

 

worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE NORTH-WESTERN

Again, Shariputra, there are in the north-western direction Buddhas as numerous as the sands of the Ganges, such as Amita-guna-jvalanadhipati- prabhasa Tathagata. While dwelling in their own pure lands of the north-west, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE NORTH-EASTERN

Again, Shariputra, there are in the north-eastern direction Buddhas as numerous as the sands of the Ganges, such as Asamkhya-shata-sahasra- koti- nayuta-vipula-buddhi Tathagata. While dwelling in their own pure lands of the north- east, they extend their long, broad tongues and, encompassing with them the universe of a

 

thousand million worlds, pronounce these words of truth: Sentient beings should all receive in faith this gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.

• THE INCONCEIVABLE MERIT OF THE AMITABHA SUTRA

Shariputra, why is this sutra named ‘the Dharma- gate expounding praise of the inconceivable merits of the Buddha-land and protection by all Buddhas? Shariputra, it is revealed in this sutra that the inconceivable merits of Amitayus Buddha’s Land of Utmost Bliss are praised and glorified and that all Buddhas, Bhagavats, of the ten directions, while dwelling in their own lands, display glorious and wonderful manifestations and pronounce words of truth, urging sentient beings to receive this teaching in faith, in order to guide and benefit them and give them peace and bliss. For this reason, this sutra is called ‘the gate of the Dharma concerning praise of the inconceivable merits of the Buddha-land and protection by all Buddhas.’

Shariputra, if good men or women, who have heard this sutra, now hear or will hear it, have already awakened or will awaken deep faith, they are embraced by those Buddhas, Bhagavats,

 

dwelling in the ten directions, as numerous as ten times the number of the sands of the Ganges. All who practise as prescribed will not regress but will definitely attain the highest perfect Enlightenment and be born in the Pure Land of Utmost Bliss of Amitayus. For this reason, Shariputra, all sentient beings should receive in faith and understand well my words and the words of the Buddhas, Bhagavats, of the ten directions, and should make great efforts and diligently practise as prescribed. Do not allow any doubt to arise.

Again, Shariputra, if good men or women have already aspired or will aspire or now aspire to the glorious adornments in the Pure Land of Utmost Bliss of Amitayus, they will be definitely embraced by those Buddhas, Bhagavats, dwelling in the ten directions, as numerous as the sands of the Ganges, even ten times that number. All who practise as prescribed will not regress but will definitely attain the highest perfect Enlightenment and be born in the Pure Land of Utmost Bliss of Amitayus. For this reason, Shariputra, good men and women of pure faith should all believe deeply in Amitayus Buddha’s Pure Land of Utmost Bliss and aspire to be born there. Do not be indolent.

 

• THE AMITABHA SUTRA IS THE MOST DIFFICULT FOR THE WORLD TO ACCEPT

Shariputra, just as I now praise and glorify the inconceivable merits of Amitayus Buddha’s Land of Utmost Bliss, all other Buddhas, Bhagavats, of the ten directions likewise praise my boundless inconceivable merits, saying: ‘How marvellous it is that Shakyamuni, Shakya   Dharma- King, Tathagata, Arthat, Samyaksambuddha, Possessed of Wisdom and Practice, Sugata, Knower of the World, the Unsurpassed, Tamer of Men, Teacher of Gods and Humans, Buddha and Bhagavat, has appeared in this Saha world during the period of the five corruptions: namely, those of time, sentient beings, passions, views and life-span, and that, having attained the highest perfect Enlightenment, delivered this teaching, most difficult for the world to accept, in order to guide and benefit sentient beings and give them peace and bliss.’

Thus, Shariputra, you should know that I have appeared in this Saha world of various defilements during the period of the five corruptions and, having attained the highest perfect Enlightenment, delivered this teaching, most difficult for the world to accept, in order to guide and benefit sentient beings and give them peace and bliss. This is indeed a rare and

 

marvellous task, which is beyond comprehension. “If, Shariputra, there are good men or women of pure faith who, having heard this teaching, most difficult for the world to accept, receive it in faith, uphold and expound it to others, and practise it as prescribed, you should know that such people are extremely rare. In the past they have planted roots of goodness in the presence of innumerable Buddhas. After death they will surely be born in the Western Land of Utmost Bliss, where they will enjoy various glorious adornments and the pleasure of Mahayana Dharma embodied in the Buddha’s Pure Land. They can approach Amitayus Buddha and make offerings to him six times during the day and night. They can also fly to [the lands in] the ten directions to make offerings to Buddhas, where they will hear the Dharma taught by them and will receive assurances of their attainment of Buddhahood. Thus they will be able to perfect quickly the merits and wisdom and realize the highest perfect Enlightenment.”

• SUPPORTED BY INNUMERABLE DEVAS, HUMANS, ASURAS & THE DHARMA PROTECTIVE DEITIES

When the Bhavagat had delivered this sutra, all the great shravakas, such as the Venerable

 

Shariputra, and bodhisattvas, mahasattvas, together with all beings, including innumerable devas, humans and asuras, greatly rejoiced at the Buddha’s exposition and received it in faith.

11. 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)

12. READ THE NAMES

OF THE BUDDHAS AND 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 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)

13. 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)

14. 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)

 

15. THINK OF THE DECEASED

Dear all Families and Relatives of the Deceased, It is time to bring to mind to the deceased (the full

name, the Dharma name, longevity…) and to send the energy of loving kindness and compassion to him/her. Let us sit and enjoy our present for a moment, allowing the deceased to be present with us now.

The peace and joy of the entire world, including the worlds of the living and the dead, depend upon our own peace and joy in this moment. With all our heart and one-pointed mind, let us begin anew for the benefit of ourselves and our beloved ones.

May the deceased be peaceful at the new form. (o)

Namo Amitabha Buddhaya. (ooo)

16. 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)

17. PRAYER FOR THE DECEASED

Namo Amitabha Buddhaya. (o)

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

Today, on the ceremony of of blessing for the deceased, entering coffin/ closing coffin/ moving coffin/ cremation/ bury, the Seventh/ Forty-ninth Days or the dead anniversary… of the deceased the dead anniversary… of the deceased, we are… (the leader Bhikkhuni…) with the sangha members at..., chanted the. Sutra, meditated,

read the Amitabha Buddha’ s name and practiced the meritorious deeds. (o)

We would like to Return 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.

 

Again, we give back 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)

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

Namo Amitabha Buddhaya. (ooo)

18. SALUTATION THOUSANDS BUDDHAS IN THREE TIMES

There are many the great causes

The ten directions, three lives and realms

The deceased keeps his/her body and mind pure Pay homage at all without being left behind. (o)

On behalf of the deceased, 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. (ooo) (1 prostration)

19. THE REFUGE CHANT

Incense perfumes the atmosphere.

A lotus blooms and the Buddha appears. The world of suffering and discrimination is filled with the light of the rising sun.

As the dust of fear and anxiety settles, with open heart, one-pointed mind, the deceased turns to the Three Jewels. (o)

The Fully Enlightened One, beautifully seated, peaceful and smiling, a living source of understanding and compassion, to the Buddha, the deceased goes for refuge. (o)

The path of mindful living, leading to healing, joy, and enlightenment, the way of peace, to the Dharma, the deceased goes for refuge. (o)

The loving and supportive community of practice, realizing harmony, awareness, and liberation, to the Sangha, the deceased goes for refuge. (o)

The deceased is aware that the Three Gems are

 

within his/her heart.

The deceased vows to realize them, practicing mindful breathing and smiling, looking deeply into things.

The deceased vows to understand living beings and their suffering, to cultivate compassion and loving kindness, to practice joy and equanimity. (o)

The deceased vows to offer joy to one person in the morning, to help relieve the grief of one person in the afternoon, living simply and sanely with few possessions, keeping his/her body healthy.

The deceased vows to let go of all worries and anxiety in order to be light and free. (o)

The deceased is aware that he/she owes so much to his/her parents, teachers, friends, and all beings.

The deceased vows to be worthy of their trust, to practice wholeheartedly so that understanding and compassion will flower, helping living beings be free from their suffering.

May the Buddha, the Dharma, and the Sangha support his/her efforts. (ooo)

 

20. 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)

21. 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. (3 times) (ooo)

22. WORDS OF GRATITUDE

A family member, relative or friend of the deceased is invited to come mindfully before the community to speak about the virtues and achievements of the deceased and to offer a few words of gratitude to sangha and visitors who participated in the ceremony.

 

 

14. THE ANCESTRAL CEREMONY

We perform the Praising Ancestral Master Ritual on the occasion of the ancestor’s dead anniversary or any ceremony, and so on. It aims to pay the gratitude to the late masters because without the anscestor, we donot present and practice as today.

1. Introduction
2. The incense offering
3. Salutation
   • Gratitude the Buddhas and Bodhisattvas
   • Gratitude the Buddhas in the past 3.Gratitude the Arahats 3.4.Gratitude the Ancestors 3.5.Gratitude the Bhikkhuni ancestors 3.6.Gratitude The Four Debts
4. The Repentance Gatha
5. Opening verse
6. Chanting the Praising Ancestral Masters
7. Invoking the bodhisattvas’ names
8. Our aspiration
9. Gatha of praise
10. The insight that brings us to the other shore

 

11. Invoking the Boddhisattvas’ names Read the Names of the Buddhas and

Bodhisattvas

13.Taking Refuge in Amitabha Buddha 14.May the day and the night be well 15.The four collections

16. Prayer
17. Salutation thousands of Buddhas in three times Taking refuge at three jewels
18. Sharing the merit & verse for closing The divine gatha.

***

1. INTRODUCTORY

Leader: On the occasion of ... (the ancestor’s dead anniversary or on the great ceremony), we are (the leading Bhikkhuni...) and the sangha gathered at the main hall of... to present the flowers, incense, cake, fruit and conduct the ritual Praising Ancestral Masters. We would like to pay the gratitude to our late masters because thanks to the guidance and blessing of anscestors, we present and practice upto now. We are aware that trees have their roots and water has its source.

 

Buddha and all generations of our Ancestral Teachers are our spiritual source and we are the continuation of you, our ancestors.

Namo Ancestral Teachers of All Ages.

(3 times) (ooo)

2. THE INCENSE OFFERING

Leader:

In the precious censer burns the honored incense,

the fragrance of sandalwood and eucalyptus pervades the Ten Directions.

The bodhicitta is exceptionally courageous and strong.

Once touched, wherever it is, it gives out a halo of light.

Everywhere solidity is clearly restored.

With sincere respect we offer this incense in a high place to the

World-Honored Lord.

Respectfully we offer this incense to Buddhas, Bodhisattvas and ancestors, masters.

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

 

3. SALUTATION IN GRATITUDE

(All Sangha members read)

3. 1. GRATITUDE THE BUDDHAS AND BODHISATTVAS

1. Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in gratitude. (o) (1 prostration)
2. 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

(o) (1 prostration)

3. 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. SeeingtheBuddhaineveryone,Sadaparibhuta,

 

the Bodhisattva of Constant Respect, to whom we bow in gratitude. (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

(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)

2. 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)
3. 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)

4. Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in (o) (1 prostration)
5. The first dhyana patriarch in Vietnam, Dhyana Master Tang Hoi, to whom we bow in (o) (1 prostration)
6. The Patriarch Vinitaruci, to whom we bow in (o) (1 prostration)
7. The  Patriarch    Truc    Lam     Dai     Si, the    Great    Bamboo    Forest     Master, to whom we bow in (o) (1 prostration)
8. The Patriarch Lin Chi, Wonderful Meaning, to whom we bow in (o) (1 prostration)
9. The Patriarch Liễu Quán, True Wonder, to whom we bow in gratitude. (o) (1 prostration)

 

10. The Ancestral Teacher Mãn Giác, to whom we bow in gratitude. (o) (1 prostration)
11. The Ancestral Teacher Tịnh Viên, to whom we bow in gratitude. (o) (1 prostration)
12. The Ancestral Teacher Minh Thành to whom we bow in gratitude. (o) (1 prostration)

• GRATITUDE THE BHIKKHUNI ANCESTORS

1. The First ancestor in the Nun’s Sangha, Venerable Bhikkhuni Mahapajapati (Mahagotami), to whom we bow in

(o) (1 prostration)

2. Foremost in wisdom, Venerable Bhikkhuni Khemā, to whom we bow in

(o) (1 prostration)

3. Foremost in superpowers, Venerable Bhikkhuni Uppalavaṇṇā, to whom we bow in (o) (1 prostration)
4. Foremost in Dhamma teaching, Venerable Bhikkhuni Dhammadinnā, to whom we bow in gratitude. (o) (1 prostration)
5. Foremost among Vinaya experts, Venerable Bhikkhuni Paṭācārā, to whom we bow in (o) (1 prostration)
6. Foremost in ascetic, Venerable Bhikkhuni

 

Kisāgotamī, to whom we bow in gratitude.

(o) (1 prostration)

7. Foremost in mindfulness, Venerable Bhikkhuni Nandā Therī, to whom we bow in (o) (1 prostration).
8. Foremost in quick intuition, Venerable Bhikkhunī Kuṇḍalakesī, to whom we bow in (o) (1 prostration)
9. Foremost in diligence, Venerable Bhikkhuni Soṇā, to whom we bow in

(o) (1 prostration).

10. Foremost in meditation, Venerable Bhikkhuni Nandā, to whom we bow in

(o) (1 prostration).

11. The Ancestral Teacher Hai Trieu Am to whom we bow in gratitude. (o) (1 prostration)
12. The Precept Transmission Teachers, to whom we bow in gratitude. (o) (1 prostration)

• PAY THE GRATITUDE AT THE FOUR DEBTS

1. In gratitude to our parents who bring us into the world, we touch the Earth before the Three (o) (1 prostration)
2. In gratitude to our teachers who show us how to love, understand, and live the present

 

moment, we touch the Earth before the Three Jewels. (o) (1 prostration)

3. In gratitude to our friends who guide us on the path and support us in difficult moments, we touch the Earth before the Three

(o) (1 prostration)

4. In gratitude to all species in the animal, plant, and mineral worlds, who support our life and make our world beautiful, we touch the Earth before the Three (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. CHANTING THE PRAISE AND ASPIRATION

A flower held up speaks wonderfully. Its five petals have a special fragrance.

The Dharma Treasure is transmitted from India and continued in the Mind-Seal school in China. May all generations of Ancestral Teachers, residing in the nirvana of the Wonderful Mind, seated high on the precious Dharma Throne, with the Awakened Understanding which transcends the world,

please look down on all your descendants. (o)

With love please be witness to our aspiration: all generations of Ancestral Teachers have developed widely the

path of stability and freedom.

They are the example and source for all future generations.

We, your descendants, are [name of sangha and place where you are].

Today on the Memorial Day of our Ancestral Teacher whose first name is

Nhat and whose second name is Dinh [or name of other teacher being

 

remembered], have gathered as a Fourfold Sangha.

We have come into the precious shrine before the ancestral altar,

to practice meditation, the daily liturgy and reciting the words of the sutra,

to praise the actions and virtues of our respected Ancestral Teacher.

With whole-hearted respect and aspiration we want to express our deep gratitude. (o) praising ancestral teachers ceremony

We respectfully prostrate before the Bodhisattvas,

our Ancestral Teachers from India and the Far East,

the Root Teacher who founded our Root Temple,

all the generations of teachers who preceded him

and who have opened up the way of practice for us, your descendants.

We are determined to practice steadfastly to transform the afflictions, to nourish our bodhicitta,

so that the lineage school may always grow and renew itself,

the seal of the Ancestral Teacher every day be clearer and brighter,

so that the flower of awakening may open

 

everywhere in the forest

of meditation, and the rain of the wonderful teachings

penetrate the place of learning. (o)

We, your disciples, being mindful of our gratitude to the teachings

of our Ancestral Teacher,

vow to accept each other, forgive each other, and love each other as children of the same family,

so that the Sanghakaya can grow up strong, so that happiness can be assured

and we can be a place of refuge for the ocean of beings in the Ten Directions.

May we follow in the footsteps of Mahakashyapa, Ananda,

Asangha and Vasubandhu, Masters Lin Chi and Lieu Quan,

as well as all the dragons and elephants of the meditation school,

and all those whose mind is directed to Great Action,

all the Bodhisattva Mahasattvas and the Great Transcendental Understanding which takes us to the other shore. (o)

Namo Ancestral Teachers of All Ages.

(3 times) (ooo)

 

7. INVOKING THE BODHISATTVAS’ NAMES We invoke your name, We aspire to learn your way of lis- tening 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 listen- ing with all our attention and open-heartedness. 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)

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)

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)

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)

We invoke your name, Sadaparibhuta. We aspire to learn your way of never doubting or underestimating a living being’s capacity for Buddhahood. With deep reverence for life, you say to others respectfully, “You are someone of great value. You are a future Buddha. I see this potential in you.” We aspire to regard ourselves and others with a compassionate and wise gaze in order to recognize that all living beings, including ourselves, are precious wonders of life. We aspire to help all beings see their true nature more clearly. We are determined to preserve the health and well being of all, including our children, by extending sincere offerings of love, equanimity, patience, and inclusiveness. Inspired by the great faith and insight that everyone is a Bud- dha, we will transform our thoughts, words, and deeds so that they encourage deep confidence and self-love within ourselves and others. By nourishing wholesome seeds inside and around us, we will manifest our true nature

 

in the ultimate dimension. This is the realm of nirvana - complete liberation, freedom, peace, and joy. (o)

8. OUR ASPIRATION

We, your disciples, on the memorial day of our Ancestral Teacher whose

first name is Nhat and whose second name is Dinh, have gathered in [name

of sangha and place] respectfully presenting ourselves before your ancestral altar. With whole-hearted aspiration we bow our heads and request

all generations of Ancestral Teachers to bear compassionate witness to our

words:

We are aware that trees have their roots and water has its source. Buddha

and all generations of our Ancestral Teachers are our source and we are

the continuation of you, our ancestors. We are determined to receive the

awakened understanding, compassion, peace and joy which the Buddha and

the Ancestral Teachers have transmitted. (o)

We are determined to maintain these and help

 

them grow, never allowing this precious spiritual inheritance to come to an end. We are determined to continue to realize your aspiration to help all beings. We are determined to transform our own suffering and help people of our time to transform their suffering. We are determined to open up for future generations Dharma doors which are appropriate and can help them apply the teachings of Buddhism in all fields of life. We vow to practice to live happily and peacefully in the present moment, to nourish solidity and freedom in ourselves in order to help those around us. (o)

We vow to recognize each other as brothers and sisters of one spiritual

family, because we know that we are all your descendants. We vow to take

care of each other, be aware of each other’s difficulties and suffering so as

to be able to understand each other, to love and to help each other in the

process of transformation. We promise to use loving speech and deep listening to nourish brotherly and sisterly affection within the Sanghakaya. (o)

We vow to accept the guidance offered by the

 

Sangha in order to recognize our abilities and our weaknesses, to strengthen our abilities and transform our weaknesses. We vow to erase all resentment and hatred so that we can rely on each other while on the path of realizing our highest career. We know

that when we can do this we are truly worthy to be the descendants of the

Buddha and you, our Spiritual Ancestor. (o)

We bow our heads and ask our Ancestral Teacher, the founder of the

Tu Hieu Temple, and all other Ancestral Teachers to bear compassionate

witness to our deep respect and loyalty to our spiritual ancestors, which is

the most precious offering we can offer up on the memorial day. (o)

9. GATHA OF PRAISE Holding up the flower, showing the way to awakening,

following in the footsteps of revered teachers,

for a long time may the teachings be transported by the True Vehicle,

the practice of meditation strengthen and hold our practice

and the True Teachings shine more clearly

 

than ever.

Namo Ancestral Teachers of All Ages. (o)

10. 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)

11. 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)

 

12. 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 Shakyamunaye Buddhaya, the Fully Enlightened 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)

13. 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)

14. 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)

15. THE FOUR RECOLLECTIONS The Blessed One is worthy and fully self- I bow before the Buddha. (o)

The teaching is well expounded by the Blessed One. I pay homage to the Dharma. (o)

The community of the Blessed One’s disciples has practiced well. I pay respect to the Sangha. (o)

The Noble Teacher in whom I take refuge is the One who embodies and reveals the

Ultimate Reality, is the One who is worthy of all respect and offering,

is the One who is endowed with perfected wisdom,

is the One who is endowed with right understanding and compassionate ac- tion,

 

is the One who happily crossed to the shore of freedom, is the One who looked deeply to know the world well, is the highest charioteer, training humankind,

teaching gods and humans, the Awakened One, the World-Honored One. (o)

The Teaching given by my Noble Teacher

is the path I undertake, the teaching well- proclaimed,

is the teaching that can be realized right here and right now, is the teaching that is immediately useful and effective,

is the teaching inviting all to come and see directly,

is the teaching that is leading to the good, the true, the beautiful,

extinguishing the fire of afflictions;

it is a teaching for all sensible people to realize for themselves. (o)

Practicing the teachings, the Noble Community in which I take refuge is the community

that goes in the direction of goodness, in the direction of truth,

 

in the direction of beauty, in the direction of righteousness;

is the community that is composed of four pairs and eight kinds of holy people; is the community that is worthy of offerings, worthy of great respect, worthy of admiration, worthy of salutation; is the community standing upon the highest fields of merit in all of the world. (o)

The Mindfulness Trainings, the wholesome way of living taught by my Noble Teacher, is the wonderful practice that remains unbroken, that remains harmonious, that remains flawless, that remains refined; is the wonderful practice that has the capacity to prevent wrongdoing and to prevent danger; is the wonderful practice that has the capacity to protect self and others and to reveal beauty; is the wonderful practice that is leading to concentration, leading to peacefulness, leading to insight, leading to non-fear; is the wonderful practice that shows us the way to total emancipation and long-lasting happiness. (o)

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

16. PRAYER

Today   is   ...   (date...),   we   are   (the   leading

Bhikkhuni...) and the sangha gathered at the

 

main hall of... (temple...) to organize Praising Ancestral Master Ritual on the occasion of the ancestor’s dead anniversary (or Ceremony...). We sicerely offer the flowers, incense, cake and fruit, conduct the chanting, read the Names of Buddhas, Boddhisattvas, Ancestors and do the meritorious deeds. We are aware that trees have their roots and water has its source. Buddha and all generations of our Ancestral Teachers are our source and we are the continuation of you, our ancestors. We would like to pay the gratitude to our late masters because thanks to the guidance and blessing of anscestors, we present and practice upto now. (o)

We also would like to return this merit to pray the Buddhists (the full name, the Dharma name, age...), together with the householders and all Sangha members present here are always healthy, happy and live for long. 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 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 Amitabha Buddhaya. (ooo)

17. 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)

 

18. 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)

19. 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. (3 times) (ooo)

20. 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)

 

 

15. THE ENLIGHTENED BUDDHA CEREMONY

At the 8th day of the 12nd month in lunar year, after 49 days of meditation under the Bodhi tree, the Buddha realized the truth of Dependent Origination and became the Buddha - the Enlightened One.

Buddhist disciples perform this ritual do memorial or honor the great enlightened life of Sakyamuni Buddha who save all beings from his awakened experience.

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. Chanting the Enlightened Search Sutta and the

Greater Discourse to Saccaka

7. The insight that brings us to the other shore
8. Read the Names of the Buddhas and

 

Bodhisattvas

9. May the day and the night be well The four collections
10. Prayer
11. Salutation thousands of Buddhas in three times Taking refuge at three jewels
12. Sharing the merit & verse for closing The divine gatha.

***

1. INTRODUCTORY

Leader: Today is the 8th day of the 12nd month in lunar year, we are (the leading Bhikkhuni...) and the sangha gathered at the main hall of... to present the flowers, incense, cake, fruit and conduct the ritual to celebrate the Enlightened Buddha Day.

We remembered two thousand six hundred years ago, after six years of asceticism at Pragbodhi Cave and forty-nine days of meditation under the Bodhi tree, Gotama Boddhisatta became the Shakyamuni Buddha. He was a human being just as we are, but His understanding and love were developed to a very high degree, and he

 

became a fully awakened being. He shared his knowledge from his enlightened experience in order that people can live mindfully, awakenly and liberatedly.

Ten Titles of Buddha represent the characteristics of Buddha are following,

1. Tathāgata - the Thus Come Ones
2. Arhat - worthy of offerings
3. Samyak-sambuddha - of proper and universal knowledge
4. Vidyacarana-sampanna - perfect in understanding and conduct
5. Sugata - skilful in leaving the world through liberation
6. Lokavid - perfect and complete understanding of all worldly Dharma
7. Anuttara - unsurpassed knights
8. Purusa-damya-sarathi - taming heroes
9. Sasta devamanuṣyanam - teachers of gods and people
10. Buddha-lokanatha or Bhagavan - Buddha, the World Honored Ones

As the Buddha’s disciples, we are happy to have the great master in the world and promise to follow him to return our Precept-meditation-wisdom

 

and Buddha nature. We will spread Dharma - the global message of the happiness and liberation for the sake of many.

May the Buddha-Dharma-Sangha be presented everywhere in order that people can nurture the Buddha-seeds and transform the greed, anger, and delusion to be the love, understand and toleration.

May all sentient and non-sentient beings soon attain the Buddhahood as the Shakyamuni Buddha did.

May all beings are always the bodhi awaken friends and protect the Three Jewels in the world forever.

Namo Shakyamuni Buddha. (3 times) (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

1. Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in gratitude. (o) (1 prostration)
2. 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

(o) (1 prostration)

3. 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 gratitude. (o) (1 prostration)
6. SeeingtheBuddhaineveryone,Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in gratitude. (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)
3. The Buddha Vishvabhu, to whom we bow in (o) (1 prostration)
4. The Buddha Krakkucchandha, to whom we bow in gratitude. (o) (1 prostration)
5. The Buddha Konagamana, to whom we bow in gratitude. (o) (1 prostration)
6. The Buddha Kashyapa, to whom we bow in (o) (1 prostration)

 

7. The Buddha Shakyamuni, to whom we bow in gratitude. (o) (1 prostration)
8. The Bodhisattva of Great Understanding, Manjushri, to whom we bow in

(o) (1 prostration)

9. The Bodhisattva     of      Great     Action, Samantabhadra, to whom we bow in

(o) (1 prostration)

10. The Bodhisattva of Great Compassion, Avalokiteshvara, to whom we bow in (ooo) (1 prostration)
11. 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 (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

(o) (1 prostration)

3. 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 (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. CHANTING

• THE ENLIGHTENED SEARCH

Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, I too, being myself subject to birth, ageing, sickness, death, sorrow, and defilement.

Suppose that, being myself subject to birth, ageing, sickness, death, sorrow, and defilement, having understood the danger in what is subject to ageing, sickness, death, sorrow, and defilement, I seek the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna.

Then, bhikkhus, being myself subject to birth,

 

having understood the danger in what is subject to birth, seeking the UNBORN supreme security from bondage, Nibbāna, I attained the unborn supreme security from bondage, Nibbāna;

Being myself subject to ageing, having understood the danger in what is subject to ageing, seeking the UNAGEING supreme security from bondage, Nibbāna, I attained the unageing supreme security from bondage, Nibbāna.

Being myself subject to sickness, having understood the danger in what is subject to sickness, seeking the UNAILING supreme security from bondage, Nibbāna, I attained the unailing supreme security from bondage, Nibbāna.

Being myself subject to death, having understood the danger in what is subject to death, seeking the DEATHLESS supreme security from bondage, Nibbāna, I attained the deathless supreme security from bondage, Nibbāna.

Being myself subject to sorrow, having understood the danger in what is subject to sorrow, seeking the SORROWLESS supreme security from bondage, Nibbāna, I attained the sorrowless

 

supreme security from bondage, Nibbāna.

Being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the UNDEFILED supreme security from bondage, Nibbāna, I attained the undefiled supreme security from bondage, Nibbāna.

THE KNOWLEDGE AND VISION arose in me:

‘My deliverance is unshakeable; this is my last birth; now there is no renewal of being.’

(26. The Noble Search, Majjhima Nikāya, English translator by Ajahn Thanissaro)

• THE SHAKYAMUNI BUDDHAATTAINED THE MEDITATIVE STATES AND THREE KNOWLEDGES

Now when I had eaten solid food and regained my strength, then quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in THE FIRST JHĀNA, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. But such pleasant feeling that arose in me did not invade my mind and remain.

With the stilling of applied and sustained thought, I entered upon and abided in The

 

Second Jhāna…With the fading away as well of rapture…I entered upon and abided in THE THIRD JHĀNA…With the abandoning of pleasure and pain…I entered upon and abided in THE FOURTH JHĀNA…But such pleasant feeling that arose in me did not invade my mind and remain.

When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to KNOWLEDGE OF THE RECOLLECTION OF PAST LIVES.

I recollected my manifold past lives, that is, one birth, two births……Thus with their aspects and particulars I recollected my manifold past lives.

This was the first true knowledge attained by me in the first watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.

When my concentrated mind was thus purified, bright, unblemished, rid of

 

imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to KNOWLEDGE OF THE PASSING AWAY AND REAPPEARANCE OF BEINGS…… Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.

This was the second true knowledge attained by me in the middle watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.

When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to KNOWLEDGE OF THE DESTRUCTION OF THE TAINTS. I

directly knew as it actually is: ‘This is suffering’;… ‘This is the origin of suffering’;…‘This is the cessation of suffering’;…‘This is the way leading to the cessation of suffering’;…‘These are the taints’;…‘This is the origin of the taints’;…‘This

 

is the cessation of the taints’;…‘This is the way leading to the cessation of the taints.’

When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated there came the knowledge: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

This was the third true knowledge attained by me in the last watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.

(36. The Greater Discourse to Saccaka, Majjhima Nikāya, English translator by Ajahn Thanissaro)

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. 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)

 

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 Shakyamunaye Buddhaya, the Fully Enlightened 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. THE FOUR RECOLLECTIONS

The Blessed One is worthy and fully self- awakened. I bow before the Buddha. (o)

The teaching is well expounded by the Blessed One. I pay homage to the Dharma. (o)

The community of the Blessed One’s disciples has practiced well. I pay respect to the Sangha. (o)

The Noble Teacher in whom I take refuge is the One who embodies and reveals the

Ultimate Reality, is the One who is worthy of all respect and offering,

 

is the One who is endowed with perfected wisdom,

is the One who is endowed with right understanding and compassionate ac-tion,

is the One who happily crossed to the shore of freedom, is the One who looked deeply to know the world well, is the highest charioteer, training humankind,

teaching gods and humans, the Awakened One, the World-Honored One. (o)

The Teaching given by my Noble Teacher is the path I undertake, the teaching well-proclaimed,

is the teaching that can be realized right here and right now, is the teaching that is immediately useful and effective,

is the teaching inviting all to come and see directly, is the teaching that is leading to the good, the true, the beautiful,

extinguishing the fire of afflictions;

it is a teaching for all sensible people to realize for themselves. (o)

Practicing the teachings, the Noble Community in which I take refuge is the community

that goes in the direction of goodness, in the direction of truth,

 

in the direction of beauty, in the direction of righteousness;

is the community that is composed of four pairs and eight kinds of holy people; is the community that is worthy of offerings, worthy of great respect, worthy of admiration, worthy of salutation; is the community standing upon the highest fields of merit in all of the world. (o)

The Mindfulness Trainings, the wholesome way of living taught by my Noble Teacher, is the wonderful practice that remains unbroken, that remains harmonious, that remains flawless, that remains refined; is the wonderful practice that has the capacity to prevent wrongdoing and to prevent danger; is the wonderful practice that has the capacity to protect self and others and to reveal beauty; is the wonderful practice that is leading to concentration, leading to peacefulness, leading to insight, leading to non-fear; is the wonderful practice that shows us the way to total emancipation and long-lasting happiness. (o)

Namo Shakyamunaye Buddhaya. (3 times) (ooo)

11. PRAYER

Today is the 8th day of the 12nd month in lunar year, we are (the leading Bhikkhuni...) and the sangha gathered at the main hall of... to

 

organize the Sakyamubi Buddha Enlightened Day. We sicerely offer the flowers, incense, cake and fruit to the Buddha, conduct the chanting the Enlightened Search Sutta and the Greater Discourse to Saccaka, practiced meditation, and the meritorious deeds. (o)

We would like to return this merit to pray the Buddhist (the full name, the Dharma name, age...), together with the householders and all Sangha members present here are always healthy, happy and live for long. 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 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 unnamed. 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 Amitabha Buddhaya. (ooo)

12. 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)

13. 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)

14. 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)

 

15. 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)

 

 

16. THE UPOSATHA CEREMONY

(Thích Nhất Hạnh)

Every two weeks, especially at the full moon day and the day at the end of the month (according to the lunar year), the Uposatha ceremony (the day sangha recites the Vinaya) is held.

In that day, the Three Refuges, the Two Promises, the Five Mindfulness Trainings, the Ten Precepts, The Fourteen Mindfulness Trainings and so on are read to review. If anyone commits the precepts, he/ she will reveal it in front of sangha to correct and promise without repeat the wrongness. Since that, we can keep the sangha pure because sangha means the harmony and holy monastic community.

1. Introduction
2. Precepts
   • The three refuges
   • The two promises (for children)
   • Sanghakarman procedure
   • Five precepts 5.The ten precepts

2.6. The fourteen mindfulness trainings

3. Conclusion

 

Chapter 1 INTRODUCTION

1. INTRODUCTION

Leader: Today the community has gathered to recite the Three Refuges, the Two Promises, the Five Mindfulness Trainings, the Ten Precepts, and the Fourteen Mindfulness Trainings. First, we will recite the Three Refuges and the Two Promises. Young members of the community, please come forward. Upon hearing the sound of the bell, please bow three times to show your gratitude to the Buddha, the Dharma and the Sangha. (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 THE BUDDHAS

(All Sangha members read)

Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in gratitude. (o) (1 prostration)

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)

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

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)

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)

Seeing the Buddha in everyone, Sadaparibhuta,

 

the Bodhisattva of Constant Respect, to whom we bow in gratitude. (o) (1 prostration)

Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in gratitude. (ooo) (1 prostration)

• GRATITUDE THE BUDDHAS IN THE PAST

[all touch the earth one time at the sound of each bell]

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

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

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

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

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

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

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

The   Bodhisattva   of   Great   Understanding,

 

Manjushri, to whom we bow in gratitude.

(o) (1 prostration)

TheBodhisattvaofGreatAction,Samantabhadra, to whom we bow in gratitude. (o) (1 prostration)

The Bodhisattva of Great Compassion, Avalokiteshvara, to whom we bow in gratitude. (ooo) (1 prostration)

• GRATITUDE THE ARAHAT ANCESTORS

The Bodhisattva of the Great Vow, Kshitigarbha, to whom we bow in gratitude. (o) (1 prostration)

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

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

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

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

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

The Venerable Mahagotami, 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 Vinaya 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)

 

 

Chapter 2 THE PRECEPTS

• THE THREE REFUGES

Leader: Young students of the Buddha, you have taken refuge in the Buddha, the one who shows you the way in this life; in the Dharma, the way of understanding and love; and in the Sangha, the community that lives in harmony and awareness. It is beneficial to recite the Three Refuges regularly. Will the entire community please join the young people in repeating after me:

I take refuge in the Buddha,

the one who shows me the way in this life. (o)

I take refuge in the Dharma,

the way of understanding and love. (o)

I take refuge in the Sangha,

the community that lives in harmony and awareness. (ooo)

• THE TWO PROMISES (for children)

Leader: Young students of the Buddha, we have completed the recitation of the Three Refuges. Now we will recite the Two Promises that you have made with the Buddha, the Dharma and the Sangha. Will the entire community please

 

join the young people in repeating after me:

I vow to develop understanding, in order to live peacefully with people, animals, plants and minerals.

THIS IS THE FIRST PROMISE you have made with the Buddha, our teacher. Have you tried to learn more about it and to keep your promise during the past (two) weeks? (o)

I vow to develop compassion, in order to protect the lives of people, animals, plants and minerals.

THIS IS THE SECOND PROMISE you have

made with the Buddha, our teacher. Have you tried to learn more about it and to keep your promise during the past (two) weeks? (o)

Young students of the Enlightened One, understanding and love are the two most important teachings of the Buddha. If we do not make the effort to be open, to understand the suffering of other people, we will not be able to love them and to live in harmony with them. We should also try to understand and protect the lives of animals, plants and minerals and live in harmony with them. If we cannot understand, we cannot love. The Buddha teaches us to look at living beings with the eyes of love and understanding. Please learn to practise this teaching.

 

Young people, upon hearing the sound of the bell, please stand up and bow three times to the Three Jewels, and then you can leave. (ooo)

• SANGHAKARMAN PROCEDURE

Sanghakarman Master asks: Has the entire community assembled?

Sangha Convenor answers: The entire community has assembled.

Question: Is there harmony in the community? Answer: Yes, there is harmony.

Question: Is there anyone not able to be present who has asked to be represented and who has declared themselves to have done their best to study and practise the mindfulness trainings?

Answer: No, there is not. Or Yes, [name], for health reasons, cannot be at the recitation today. They have asked [name] to represent them and declares that they have done their best to study and practise the mindfulness trainings.

Question: Why has the community assembled today?

 

Answer: The community has assembled to practise the recitation of the Five Mindfulness Trainings.

Question: Noble community, please listen. Today, [date], has been declared to be the Mindfulness Training Recitation Day. The community has assembled at the appointed time and is ready to hear and to recite the mindfulness trainings in an atmosphere of harmony. Thus, the recitation can proceed. Is this statement clear and complete?

Everyone Answer: Clear and complete.

(Repeat question and answer 3 times) (ooo)

• FIVE PRECEPTS
  • THE FIVE MINDFULNESS TRAININGS

Leader: Dear Sangha, this is the moment when we enjoy reciting the Five Mindfulness Trainings together.

The Five Mindfulness Trainings represent the Buddhist vision for a global spirituality and ethic. They are a concrete expression of the Buddha’s teachings on the Four Noble Truths and the Noble Eightfold Path, the path of right understanding and true love, leading to healing, transformation and happiness for ourselves and for the world.

 

To practise the Five Mindfulness Trainings is to cultivate the insight of interbeing, or Right View, which can remove all discrimination, intolerance, anger, fear and despair. If we live according to the Five Mindfulness Trainings, we are already on the path of a bodhisattva. Knowing we are on that path, we are not lost in confusion about our life in the present or in fears about the future.

Please listen to each mindfulness training with a serene mind, breathe mindfully and answer yes silently, every time you see that you have made an effort to study, practise and observe the mindfulness training read. (o)

1. THE FIRST MINDFULNESS TRAINING: REVERENCE FOR LIFE

Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion, and to learning ways to protect the lives of people, animals, plants and our Earth. I am determined not to kill, not to let others kill and not to support any act of killing in the world, in my thinking or in my way of life.

Seeing that harmful actions arise from anger, fear, greed and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non- discrimination and

 

non-attachment to views in order to transform violence, fanaticism and dogmatism in myself and in the world.

This is the first of the Five Mindfulness Trainings. Have you made an effort to study, practise and observe it during the past month (two weeks)? (o)

1. THE SECOND MINDFULNESS TRAINING: TRUE HAPPINESS

Aware of the suffering caused by exploitation, social injustice, stealing and   oppression,   I am committed to practising generosity in my thinking, speaking and acting. I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy and material resources with those who are in need. I will practise looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed

 

to practising Right Livelihood so that I can help reduce the suffering of living beings on Earth and reverse the process of global warming.

This is the second of the Five Mindfulness Trainings. Have you made an effort to study, practise and observe it during the past month (two weeks)? (o)

• THE THIRD MINDFULNESS TRAINING: TRUE LOVE

Awareofthesufferingcausedbysexualmisconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families and society. Knowing that sexual desire is not love and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are in unison, I am committed to learning appropriate ways to take care of my sexual energy and to cultivate loving kindness, compassion, joy and inclusiveness which are the four basic elements of true love, for my greater

 

happiness and the greater happiness of others. Practising true love, I know that I will continue beautifully in the future.

This is the third of the Five Mindfulness Trainings. Have you made an effort to study, practise and observe it during the past month (two weeks)? (o)

• THE FOURTH MINDFULNESS TRAINING: LOVING SPEECH AND DEEP LISTENING

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy and hope. When anger is manifesting in me, I am determined not to speak. I will practise mindful breathing and walking in order to recognise and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a

 

way that can help myself and the other person to release suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practise Right Diligence to nourish my capacity for understanding, love, joy and inclusiveness and gradually transform anger, violence and fear that lie deep in my consciousness.

This is the fourth of the Five Mindfulness Trainings. Have you made an effort to study, practise and observe it during the past month (two weeks)? (o)

• THE FIFTH MINDFULNESS TRAINING: NOURISHMENT AND HEALING

Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family and my society by practising mindful eating, drinking and consuming. I will practise looking deeply into my consumption of the Four Kinds of Nutriments, namely edible foods, sense impressions, volition and consciousness. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books

 

and conversations. I will practise coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment. I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption. I will contemplate interbeing and consume in a way that preserves peace, joy and well-being in my body and consciousness and in the collective body and consciousness of my family, my society and the Earth.

This is the fifth of the Five Mindfulness Trainings. Have you made an effort to study, practise and observe it during the past month (two weeks)? (o)

• SHORT FORM OF FIVE PRECEPTS (The Five Mindfulness Trainings)

Leader: Brothers and Sisters, please listen. The Five Mindfulness Trainings are the basis for a happy life. They have the capacity to protect life and to make it beautiful and worth living. They are also the door that opens to enlightenment and liberation.

Please listen to each of the mindfulness trainings and answer “yes” silently every time you see that

 

you have made an effort to study, practice, and observe the mindfulness training read. (o)

1. The First Mindfulness Training

Do not kill. Do not let others kill. Find whatever means possible to protect life. Do not live with a vocation that is harmful to humans and nature. (o)

2. The Second Mindfulness Training

Do not steal. Possess nothing that should belong to others. Respect the property of others, but prevent others from enriching themselves from human suffering and the suffering of other species on Earth. (o)

3. The Third Mindfulness Training

Sexual expression should not take place without love and a long-term commitment. Be fully aware of the suffering you may cause others as a result of your conduct. To preserve the happiness of yourself and others, respect the rights and commitments of others. (o)

4. The Fourth Mindfulness Training

Do not say untruthful things. Do not spread news

 

that you do not know to be certain. Do not criticize or condemn things that you are not sure of. Do not utter words that cause division and hatred, that can create discord and cause the family or the community to break. All efforts should be made to reconcile and resolve all conflicts. (o)

5. The Fifth Mindfulness Training

Do not use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations. (o)

Consume in a way that preserves peace, joy, and well-being in your body and consciousness, and in the collective body and consciousness of your family, your society and the Earth. (o)

Cultivate good health, both physical and mental, by practicing mindful eating, drinking, and consuming. Practice looking deeply into how you consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness. (o)

***

 

• THE TEN PRECEPTS

The Ten Precepts are sometimes considered a summary of the most important precepts of the monastic monks and nuns of Theravada Buddhism.

These training rules are observed by novice monks and nuns. They are derived from the 8 precepts by splitting the precept concerning entertainments into two parts and by adding one rule prohibiting the handling of money.

A fully ordained monk (bhikkhu) observes the 227 rules of the bhikkhu Patimokkha; a fully ordained nun (bhikkhuni) would observe the 311 rules of the bhikkhuni Patimokkha. (o)

1. I undertake the precept to abstain from taking (Though the precept’s wording prohibits the killing of living beings, in terms of its underlying purpose it can also be understood to prohibit injuring, maiming, and torturing as well -- Bhikkhu Bodhi)
2. I undertake the precept to refrain from taking that which is not
3. I undertake the precept to refrain from sexual
4. I undertake the precept to refrain from incorrect
5. I undertake the precept to refrain from

 

intoxicating drinks and drugs which lead to carelessness.

6. I undertake the precept to refrain from eating after
7. I undertake the precept to refrain from dancing, singing, music, going to see
8. I undertake the precept to refrain from wearing garlands, using perfumes, and beautifying the body with
9. I undertake the precept to refrain from lying on a high or luxurious sleeping
10. I undertake the precept to refrain from accepting gold and silver (money). (oopo)

(from Digha Nikaya 1; Vinaya, Mahavagga I 56.1)

***

• THE FOURTEEN MINDFULNESS TRAININGS

Leader: Dear Sangha, this is the moment when we enjoy reciting the Fourteen Mindfulness Trainings of the Order of Interbeing. The Fourteen Mindfulness Trainings are the very essence of the Order of Interbeing. They are the torch lighting our path, the boat carrying us, the teacher guiding us. They allow us to touch the

 

nature of interbeing in everything that is and to see that our happiness is not separate from the happiness of others. Interbeing is not a theory; it is a reality that can be directly experienced by each of us at any moment in our daily lives. The Fourteen Mindfulness Trainings help us cultivate concentration and insight which free us from fear and the illusion of a separate self. Please listen to each mindfulness training with a serene mind. The mindfulness trainings serve as a clear mirror in which to look at ourselves. Say yes, silently, every time you see that you have made an effort to study, practise and observe the mindfulness training read.

These, then, are the Fourteen Mindfulness Trainings of the Order of Interbeing. (o)

1. THE FIRST MINDFULNESS TRAINING: OPENNESS

Aware of the suffering created by fanaticism and intolerance, we are determined not to be idolatrous about or bound to any doctrine, theory or ideology, even Buddhist ones. We are committed to seeing the Buddhist teachings as guiding means that help us learn to look deeply and develop understanding and compassion. They are not doctrines to fight, kill or die for. We understand that fanaticism in its many forms is

 

the result of perceiving things in a dualistic and discriminative manner. We will train ourselves to look at everything with openness and the insight of interbeing in order to transform dogmatism and violence in ourselves and in the world.

This is the first Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

2. THE SECOND MINDFULNESS TRAINING: NON-ATTACHMENT TO VIEWS

Aware of the suffering created by attachment to views and wrong perceptions, we are determined to avoid being narrow-minded and bound to present views. We are committed to learning and practising non-attachment from views and being open to others’ insights and experiences in order to benefit from the collective wisdom. Insight is revealed through the practice of compassionate listening, deep looking and letting go of notions rather than through the accumulation of intellectual knowledge. We are aware that the knowledge we presently possess is not changeless, absolute truth.

Truth is found in life and we will observe life within and around us in every moment, ready to

 

learn throughout our lives.

This is the second Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

3. THE THIRD MINDFULNESS TRAINING: FREEDOM OF THOUGHT

Aware of the suffering brought about when we impose our views on others, we are determined not to force others, even our children, by any means whatsoever - such as authority, threat, money, propaganda, or indoctrination - to adopt our views. We are committed to respecting the right of others to be different, to choose what to believe and how to decide. We will, however, learn to help others let go of and transform narrowness through loving speech and compassionate dialogue.

This is the third Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

4. THE FOURTH MINDFULNESS TRAINING: TAKING CARE OF SUFFERING

Aware that looking deeply at ourown suffering can

 

help us cultivate understanding and compassion, we are determined to come home to ourselves, to recognise, accept, embrace and listen to our own suffering with the energy of mindfulness. We will do our best not to run away from our suffering or cover it up through consumption, but practise conscious breathing and walking to look deeply into the roots of our suffering. We know we can only find the path leading to the transformation of suffering when we understand the roots of our suffering. Once we have understood our own suffering, we will be able to understand the suffering of others. We are committed to finding ways, including personal contact and using the telephone, electronic, audio-visual and other means, to be with those who suffer, so we can help them transform their suffering into compassion, peace and joy.

This is the fourth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

5. THE FIFTH MINDFULNESS TRAINING: COMPASSIONATE, HEALTHY LIVING

Aware that happiness is rooted in peace, solidity, freedom and compassion, we are determined not to accumulate wealth while millions are hungry and

 

dying, nor to take as the aim of our life fame, profit, wealth or sensual pleasure, which can bring much suffering and despair. We will practise looking deeply into how we nourish our body and mind with edible foods, sense impressions, volition and consciousness. We are committed not to gamble or to use alcohol, drugs or any other products that bring toxins into our own and the collective body and consciousness such as certain websites, electronic games, TV programs, films, magazines, books and conversations. We will consume in a way that preserves compassion, peace, joy and well-being in our bodies and consciousness and in the collective body and consciousness of our families, our society and the Earth.

This is the fifth Mindfulness Trainings of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

6. THE SIXTH MINDFULNESS TRAINING: TAKING CARE OF ANGER

Aware that anger blocks communication and creates suffering, we are committed to taking care of our energy of anger when it arises, and to recognising and transforming the seeds of anger that lie deep in our consciousness. When anger manifests, we are determined not to do or say

 

anything, but to practise mindful breathing or mindful walking to acknowledge, embrace and look deeply into our anger. We know that the roots of anger are not outside of ourselves but can be found in our wrong perceptions and lack of understanding of the suffering in ourselves and the other person. By contemplating impermanence, we will be able to look with the eyes of compassion at ourselves and those we think are the cause of our anger and to recognise the preciousness of our relationships. We will practise Right Diligence in order to nourish our capacity of understanding, love, joy and inclusiveness, gradually transforming our anger, violence and fear and helping others do the same.

This is the sixth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

7. THE SEVENTH MINDFULNESS TRAINING: DWELLING HAPPILY IN THE PRESENT

Moment Aware that life is available only in the present moment, we are committed to training ourselves to live deeply each moment of daily life. We will try not to lose ourselves in dispersion or be carried away by regrets about the past,

 

worries about the future, or craving, anger or jealousy in the present. We will practise mindful breathing to be aware of what is happening in the here and now. We are determined to learn the art of mindful living by touching the wondrous, refreshing and healing elements that are inside and around us, in all situations. In this way, we will be able to cultivate seeds of joy, peace, love and understanding in ourselves, thus facilitating the work of transformation and healing in our consciousness. We are aware that happiness depends primarily on our mental attitude and not on external conditions and that we can live happily in the present moment simply by remembering that we already have more than enough conditions to be happy.

This is the seventh Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

8. The Eighth Mindfulness Training: True Community and Communication Aware that lack of communication always brings separation and suffering, we are committed to training ourselves in the practice of compassionate listening and loving speech. Knowing that true community is rooted in inclusiveness and in the concrete practice

 

of the harmony of views, thinking and speech, we will practise to share our understanding and experiences with members in our community in order to arrive at collective insight. We are determined to learn to listen deeply without judging or reacting and to refrain from uttering words that can create discord or cause the community to break. Whenever difficulties arise, we will remain in our Sangha and practise looking deeply into ourselves and others to recognise all the causes and conditions, including our own habit energies, that have brought about the difficulties. We will take responsibility for all the ways we may have contributed to the conflict and keep communication open. We will not behave as a victim but be active in finding ways to reconcile and resolve all conflicts, however small.

This is the eighth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

9. THE NINTH MINDFULNESS TRAINING: TRUTHFUL AND LOVING SPEECH

Aware that words can create happiness or suffering, we are committed to learning to speak truthfully, lovingly and constructively. We will use only words that inspire joy, confidence and hope as well as promote reconciliation and

 

peace in ourselves and among other people. We will speak and listen in a way that can help ourselves and others to transform suffering and see the way out of difficult situations. We are determined not to say untruthful things for the sake of personal interest or to impress people, nor to utter words that might cause division or hatred. We will protect the joy and harmony of our Sangha by refraining from speaking about the faults of another person in their absence and always ask ourselves whether our perceptions are correct. We will speak only with the intention to understand and help transform the situation. We will not spread rumours nor criticize or condemn things of which we are not sure. We will do our best to speak out about situations of injustice, even when doing so may make difficulties for us or threaten our safety.

This is the ninth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

10. THE TENTH MINDFULNESS TRAINING: PROTECTING AND NOURISHING THE SANGHA

Aware that the essence and aim of a Sangha is the practice of understanding and compassion, we are determined not to use the Buddhist

 

community for personal power or profit or transform our community into a political instrument. However, as members of a spiritual community, we should take a clear stand against oppression and injustice. We should strive to change the situation, without taking sides in a conflict. We are committed to looking with the eyes of interbeing and learning to see ourselves and others as cells in one Sangha body. As a true cell in the Sangha body,

generating mindfulness, concentration and insight to nourish ourselves and the whole community, each of us is at the same time a cell in the Buddha body. We will actively build brotherhood and sisterhood, flow as a river and practise to develop the three real powers - love, understanding and cutting through afflictions - to realise collective awakening.

This is the tenth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

11. THE ELEVENTH     MINDFULNESS TRAINING: RIGHT LIVELIHOOD

Aware that great violence and injustice have been done to our environment and society, we

 

are committed not to live with a vocation that is harmful to humans or nature. We will do our best to select a livelihood that contributes to the wellbeing of all species on Earth and helps realise our ideal of understanding and compassion. Aware of economic, political and social realities around the world, as well as our interrelationship with the ecosystem, we are determined to behave responsibly as consumers and citizens. We will not invest in or purchase from companies that contribute to the depletion of natural resources, harm the Earth and deprive others of their chance to live. (o)

This is the eleventh Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

12. THE TWELFTH      MINDFULNESS TRAINING: REVERENCE FOR LIFE

Aware that much suffering is caused by war and conflict, we are determined to cultivate nonviolence, compassion and the insight of interbeing in our daily lives and promote peace education, mindful mediation and reconciliation within families, communities, ethnic and religious groups, nations and in the world. We are committed not to kill and not to let others

 

kill. We will not support any act of killing in the world, in our thinking, or in our way of life. We will diligently practise deep looking with our Sangha to discover better ways to protect life, prevent war and build peace.

This is the twelfth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

13. THE THIRTEENTH   MINDFULNESS TRAINING: GENEROSITY

Aware of the suffering caused by exploitation, social injustice, stealing and oppression, we are committed to cultivating generosity in our way of thinking, speaking and acting. We will learn better ways to work for the wellbeing of people, animals, plants and minerals and will practise generosity by sharing our time, energy and material resources with those who are in need. We are determined not to steal and not to possess anything that should belong to others. We will respect the property of others, but will try to prevent others from profiting from human suffering or the suffering of other beings.

This is the thirteenth Mindfulness Training of the Order of Interbeing. Have we made an effort

 

to study, practise and observe it during the past month? (o)

14. THE FOURTEENTH  MINDFULNESS TRAINING: TRUE LOVE

Aware that sexual desire is not love and that sexual relations motivated by craving cannot dissipate the feeling of loneliness but will create more suffering, frustration and isolation, we are determined not to engage in sexual relations without mutual understanding, love and a deep long-term commitment made known to our family and friends. Seeing that body and mind are one, we are committed to learning appropriate ways to take care of our sexual energy and to cultivating loving kindness, compassion, joy and inclusiveness for our own happiness and the happiness of others. We must be aware of future suffering that may be caused by sexual relations. We know that to preserve the happiness of ourselves and others, we must respect the rights and commitments of ourselves and others. We will do everything in our power to protect children from sexual abuse and to protect couples and families from being broken by sexual misconduct. We will treat our bodies with compassion and respect. We are determined to look deeply into the Four Nutriments and learn

 

ways to preserve and channel our vital energies (sexual, breath, spirit) for the realisation of our bodhisattva ideal. We will be fully aware of the responsibility of bringing new lives into the world and will meditate upon their future environment.

This is the fourteenth Mindfulness Training of the Order of Interbeing. Have we made an effort to study, practise and observe it during the past month? (o)

FINAL WORDS

Brothers and sisters, we have recited the Fourteen Mindfulness Trainings of the Order of Interbeing as the community has wished. We thank all our sisters and brothers for helping us to do it serenely. (o)

 

 

Chapter 3 CONCLUSION

Leader: Dear Sangha, we have recited:

1. The three refuges
2. The two promises (for children)
3. Sanghakarman procedure
4. Five precepts The ten precepts
5. The fourteen mindfulness trainings. (o)

These precepts are the foundation of happiness for the individual, the family and society. We thank all our brothers and sisters for helping us to do it serenely. We should recite them regularly so that our study and practice of the Mindfulness Trainings can deepen day by day. (o)

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)

 

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 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) (o)

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

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)

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)

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)

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. (3 times) (ooo)

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

• THE VIETNAMESE BOOKS

1. Bồ-tát và Tánh Không Trong Kinh Tạng Pali và Đại Thừa (Boddhisattva and Sunyata in the Early and Developed Buddhist Traditions), Thích Nữ Giới Hương, Delhi-7: Tủ Sách Bảo Anh Lạc, 2005. Tổng Hợp Tp HCM Publishing: the 2nd & 3rd reprint in 2008 &
2. Ban Mai Xứ Ấn (The Dawn in India), (3 tập), Thích Nữ Giới Hương, Delhi-7: Tủ Sách Bảo Anh Lạc, 2005; Văn Hóa Sài Gòn Publishing: the 2nd, 3rd and 4th reprint in 2006, 2008 & 2010.
3. Vườn Nai – Chiếc Nôi (Phật Giáo Deer Park–The Cradle of Buddhism), Thích Nữ Giới Hương, Delhi-7: Tủ Sách Bảo Anh Lạc, 2005. Phương Đông Publishing: the 2nd, 3rd and 4th reprint in 2006, 2008 & 2010.
4. Quy Y Tam Bảo và Năm Giới (Take Refuge in Three Gems and Keep the Five Precepts), Thích Nữ Giới Hương, Tủ Sách Bảo Anh Lạc, Wisconsin, USA, 2008. Phương Đông Publishing: the 2nd, 3rd and 4th reprint in 2010, 2016 &2018.
5. Vòng Luân Hồi (The Cycle of Life), Thích Nữ Giới Hương, Phương Đông Publishing: Tủ Sách Bảo Anh Lạc, 2008. Văn Hóa Sài Gòn Publishing: the 2nd, 3rd and 4th reprint in 2010, 2014 & 2016.
6. Hoa Tuyết Milwaukee (Snowflake in Milwaukee), Thích Nữ Giới Hương, Văn Hoá Sài gòn Publishing: Tủ Sách Bảo Anh Lạc, 2008.
7. Luân Hồi trong Lăng Kính Lăng Nghiêm (The Rebirth in

Śūrangama Sūtra), Thích Nữ Giới Hương, Văn Hóa Sài

 

gòn Publishing: Tủ Sách Bảo Anh Lạc, 2008. Publishing Phương Đông: the 2nd, 3rd and 4th reprint in 2012, 2014 &2016.

8. Nghi Thức Hộ Niệm, Cầu Siêu (The Ritual for the Deceased), Thích Nữ Giới Hương, Delhi-7: Eastern Book Linkers, 2008.
9. Quan Âm Quảng Trần (The Commentary of Avalokiteśvara Bodhisattva), Thích Nữ Giới Hương, Tổng Hợp Publishing: Tủ Sách Bảo Anh Lạc, 2010. Publishing Phương Đông: the 2nd, 3rd, 4th & 5 reprint in 2010, 2014, 2016 & 2018.
10. Nữ Tu và Tù Nhân Hoa Kỳ (A Nun and American Inmates), Thích Nữ Giới Hương, Văn Hóa Sài gòn Publishing: Tủ Sách Bảo Anh Lạc, Hồng Đức Publishing: the 2nd, 3rd, 4th, 5th & 6th reprint in 2011, 2014, 2016, 2018 & 2020.
11. Nếp Sống Tỉnh Thức của Đức Đạt Lai Lạt Ma Thứ XIV (The Awakened Mind of the 14^th Dalai Lama), 2 tập, Thích Nữ Giới Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc, năm The 2nd, 3rd and 4th reprint in 2010, 2016 &2018.
12. A-Hàm: Mưa pháp chuyển hóa phiền não (Agama – A Dharma Rain transforms the Defilement), 2 tập, Thích Nữ Giới Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc, năm 2012. The 2nd, 3rd and 4th reprint in 2010, 2016 &2018.
13. Góp Từng Hạt Nắng Perris (Collection of Sunlight in Perris), Thích Nữ Giới Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc. 2014.
14. Pháp Ngữ của Kinh Kim Cang (The Key Words of Vajracchedikā-Prajñāpāramitā-Sūtra), Thích Nữ Giới

 

Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc, năm 2014. The 2nd, 3rd and 4th reprint in 2015, 2016 &2018.

15. Tập Thơ Nhạc Nắng Lăng Nghiêm (Songs and Poems of Śūraṅgama Sunlight), Thích Nữ Giới Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc. 2014.
16. Nét Bút Bên Song Cửa (Reflections at the Temple Window), Thích Nữ Giới Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc. 2018.
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), Hương Sen 2019.
18. DVD Giới Thiệu về Chùa Hương Sen, USA (Introduction on Huong Sen Temple). Hương Sen Press Publishing. Thích Nữ Giới Hương & Phú Tôn. 2019.
19. Ni Giới Việt Nam Hoằng Pháp tại Hoa Kỳ (Sharing the Dharma - Vietnamese Buddhist Nuns in the United States), Thích Nữ Giới Hương, Hồng Đức Publishing.
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, Xpress Print Publishing, 2020.
21. Tập Thơ Nhạc Lối Về Sen Nở (Songs and Poems of Lotus Blooming on the Way), Thích Nữ Giới Hương, Hồng Đức 2020.
22. Nghi Thức Công Phu Khuya – Thần Chú Thủ Lăng Nghiêm (Śūraṅgama Mantra), Thích Nữ Giới Hương biên soạn, Hương Sen Press, 2021.

 

23. Nghi Thức Cầu An – Kinh Phổ Môn (The Universal Door Sūtra), Thích Nữ Giới Hương biên soạn, Hương Sen Press, 2021.
24. Nghi Thức Cầu An – Kinh Dược Sư (The Medicine Buddha Sūtra), Thích Nữ Giới Hương biên soạn, Hương Sen Press, 2021.
25. Nghi Thức Sám Hối Hồng Danh (The Sūtra of Confession at many Buddha Titles), Thích Nữ Giới Hương biên soạn, Hương Sen Press, 2021.
26. Nghi Thức Công Phu Chiều – Mông Sơn Thí Thực (The Ritual Donating Food to Hungry Ghosts), Thích Nữ Giới Hương biên soạn, Hương Sen Press, 2021.
27. Khóa Tịnh Độ – Kinh A Di Đà (The Amitabha Buddha Sūtra), Thích Nữ Giới Hương biên soạn, Hương Sen Press, 2021.
28. Nghi Thức Cúng Linh và Cầu Siêu (The Rite for Deceased and Funeral Home), Thích Nữ Giới Hương biên soạn, Hương Sen Press, 2021.
29. Nghi Lễ Hàng Ngày - 50 Kinh Tụng và các Lễ Vía trong Năm (The Daily Chanting Rituals and Annual Ceremonies), Thích Nữ Giới Hương biên soạn, Hương Sen Press, 2021.
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), Thích Nữ Giới Hương biên soạn, Hồng Đức 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)

 

Thích Nữ Giới Hương biên soạn, Hồng Đức Publisher.

2022.

32. Giới Hương - Thơm Ngược Gió Ngàn, Nguyên Hà. Hương Sen USA. 2023.
33. Pháp Ngữ Kinh Hoa Nghiêm (2 tập). Thích Nữ Giới Hương. NXB Hương USA. 2023.
34. Tinh Hoa Kinh Hoa Nghiêm. Thích Nữ Giới Hương. NXB Hương USA. 2023.
35. Phật Giáo và Đại Dịch Coronavirus Covid 2019. Thích Nữ Giới Hương. NXB Hương USA. 2023

• THE ENGLISH BOOKS

1. Boddhisattva and Sunyata in the Early and Developed Buddhist Traditions, Bhikkhuni Gioi Huong, Delhi-7: Eastern Book Linkers, 1^st print 2004, 2^nd reprint 2005 & Vietnam Buddhist University: 3^rd reprint
2. Rebirth Views in the Śūraṅgama Sūtra, Bhikkhunī Giới Hương, Fifth Edition, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc. 2018.
3. Commentary of Avalokiteśvara Bodhisattva, Bhikkhunī Giới Hương, Fourth Edition, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc. 2018.
4. The Key Words in Vajracchedikā Sūtra, Thích Nữ Giới Hương, Hồng Đức 2020.
5. Sārnātha-The Cradle of Buddhism in the Archeological Hồng Đức Publishing. 2020.
6. Take Refuge in the Three Gems and Keep the Five Precepts, Thích Nữ Giới Hương, Hồng Đức Publishing.

 

7. Cycle of Life, Thích Nữ Giới Hương, Hồng Đức

Publishing. 2020.

8. 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, Xpress Print Publishing, 2020.
9. Sharing the Dharma -Vietnamese Buddhist Nuns in the United States, Thích Nữ Giới Hương, Hồng Đức 2020.
10. A Vietnamese Buddhist Nun and American Inmates. 5th Bhikkhunī Thích Nữ Giới Hương. Hương Sen Press Publishing, USA. 2021.
11. Daily Monastic Chanting, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
12. Weekly Buddhist Discourse Chanting, vol 1, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
13. Practice Meditation and Pure Land, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
14. The Ceremony for Peace, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
15. The Lunch Offering Ritual, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
16. The Ritual Offering Food to Hungry Ghosts, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
17. The Pureland Course of Amitabha Sutra, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
18. The Medicine Buddha Sutra, Bhikkhunī Thích Nữ Giới

 

Hương composed. Hương Sen Publisher. 2023.

19. The New Year Ceremony, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
20. The Great Parinirvana Ceremony, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
21. The Buddha’s Birthday Ceremony, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
22. The Ullambana Festival (Parents’ Day), Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
23. The Marriage Ceremony, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
24. The Blessing Ceremony for The Deceased, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
25. The Ceremony Praising Ancestral Masters, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
26. The Enlightened Buddha Ceremony, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
27. The Uposatha Ceremony (Reciting Precepts), Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.

• THE BILINGUAL BOOKS (VIETNAMESE-ENGLISH)

1. Bản Tin Hương Sen: Xuân, Phật Đản, Vu Lan (Hương Sen Newsletter: Spring, Buddha Birthday and Vu Lan, annual/ Mỗi Năm). 2019 & 2020.

 

2. Danh Ngôn Nuôi Dưỡng Nhân Cách - Good Sentences Nurture a Good Manner, Thích Nữ Giới Hương sưu tầm, Hồng Đức 2020.
3. Văn Hóa Đặc Sắc của Nước Nhật Bản-Exploring the Unique Culture of Japan, Thích Nữ Giới Hương. Hồng Đức 2020.
4. Sống An Lạc dù Đời không Đẹp như Mơ - Live Peacefully though Life is not Beautiful as a Dream, Thích Nữ Giới Hương. Hồng Đức 2020.
5. Hãy Nói Lời Yêu Thương-Words of Love and Understanding, Thích Nữ Giới Hương. Hồng Đức 2020.
6. Văn Hóa Cổ Kim qua Hành Hương Chiêm Bái -The Ancient- Present Culture in Pilgrim, Thích Nữ Giới Hương. Hồng Đức 2020.
7. Nghệ Thuật Biết Sống - Art of Living. Thích Nữ Giới Hương, Hồng Đức 2020.

• THE TRANSLATED BOOKS

1. Xá Lợi Của Đức Phật (Relics of the Buddha), Tham Weng Yew, Thích Nữ Giới Hương chuyển ngữ, Delhi-7: Tủ Sách Bảo Anh Lạc, 2005. Delhi 2006: 2nd reprint. Tổng Hợp Tp HCM Publishing: the 3rd and 4th reprint in 2008 & 2016.
2. Sen Nở Nơi Chốn Tử Tù (Lotus in Prison), many authors, Thích Nữ Giới Hương translated from English into Vietnamese, Văn Hóa Sài gòn Publishing: Tủ Sách Bảo Anh Lạc, 2010. The 2nd, 3rd and 4th reprint in 2012, 2014 & 2016.
3. Chùa Việt Nam Hải Ngoại (Overseas Vietnamese

 

Buddhist Temples), Võ Văn Tường & Từ Hiếu Côn, vol 2. Translated into English: Thích Nữ Giới Hương. Hương Quê Publishing. 2016.

4. Việt Nam Danh Lam Cổ Tự (The Famous Ancient Buddhist Temples in Vietnam), Võ Văn Tường. Translated into English: Thích Nữ Giới Hương. Phương Nam 2016.
5. Hương Sen, Thơ và Nhạc – (Lotus Fragrance, Poem and Music), Nguyễn Hiền Đức. Translated into English: Thích Nữ Giới Hương. Hồng Đức 2020.
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 Chodren, Translated into Vietnamese: Dr. Thích Nữ Giới Hương, Prajna Upadesa Foundation Publshing. 2018.
7. Cách Chuẩn Bị Chết và Giúp Người Sắp Chết-Quan Điểm Phật Giáo (Preparing for Death and Helping the Dying – A Buddhist Perspective), Sangye Khadro, Translated into Vietnamese: Thích Nữ Giới Hương. Hồng Đức 2020.

BUDDHIST MUSIC ALBUMS

from POEMS of THÍCH NỮ GIỚI HƯƠNG

1. Đào Xuân Lộng Ý Kinh (The Buddha’s Teachings Reflected in Cherry Flowers), Poems: Thích Nữ Giới Hương. Music: Nam Hưng, 1. 2013.
2. Niềm Tin Tam Bảo (Trust in the Three Gems), Poems: Thích Nữ Giới Hương. Music: Hoàng Y Vũ and Hoàng Quang Huế, 2. 2013.
3. Trăng Tròn Nghìn Năm Đón Chờ Ai (Who Is the Full

 

Moon Waiting for for Over a Thousand Years?). Poems: Thích Nữ Giới Hương. Music: Võ Tá Hân, Hoàng Y Vũ, Khánh Hải, Khánh Hoàng, Hoàng Kim Anh, Linh Phương và Nguyễn Tuấn, Vol. 3. 2013.

4. Ánh Trăng Phật Pháp (Moonlight of Dharma-Buddha). Poems: Thích Nữ Giới Hương. Music: Uy Thi Ca and Giác An, 4. 2013.
5. Bình Minh Tỉnh Thức (Awakened Mind at the Dawn) (Piano Variations for Meditation). Poems: Thích Nữ Giới Hương. Solo Pianist: Linh Phương, 5. 2013.
6. Tiếng Hát Già Lam (Songs from the Temple). Poems: Thích Nữ Giới Hương. Music: Nam Hưng, 6. 2015.
7. Cảnh Đẹp Chùa Xưa (The Magnificent, Ancient Buddhist Temple). Poem: Thích Nữ Giới Hương. Music: Võ Tá Hân, Nam Hưng, Hoàng Quang Huế, 7. 2015.
8. Karaoke Hoa Ưu Đàm Đã Nở (An Udumbara Flower Is Blooming). Poem: Thích Nữ Giới Hương. Musician: Nam Hưng, Hương Sen 2015.
9. Hương Sen Ca (Hương Sen’s Songs), Thơ: Thích Nữ Giới Hương. Nhạc: Nam Hưng, 9, năm 2018.
10. Về Chùa Vui Tu (Happily Go to Temple for Spiritual Practices), Poem: Thích Nữ Giới Hương. Music: Nam Hưng and Nguyên Hà. Volume 2018.
11. Gọi Nắng Xuân Về (Call the Spring Sunlight), Poem: Thích Nữ Giới Hương. Music: Nam Hưng, Hương Sen Volume 11. 2020.

Please consult the Bảo Anh Lạc Bookshelf at this website:

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

 

PLEASE READ THE WHOLE SUTRA - DAILY MONASTIC CHANTING: 54._Daily_Monastic_Chanting.pdf