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Daily Chanting & Practicing the Buddhadharma

Phap Nhan Temple

 

Daily Chanting &

Practicing the BUDDHA DHARMA 

Vietnamese & English

 

Compiled by Bhikkhu Thích Trừng Sỹ

 

BRIEF INTRODUCTIONS

Daily Chanting Rites in Vietnamese and English compiled by Venerable Master Thích Trừng Sỹ are collected from the Buddha’s teachings which are very useful and practical accord with children and indigenous people living and working in the United States of America. 

These Daily Chanting Rites are not only indispensably spiritual foods for practitioners, but also very effective approaches and contemplation of the Buddha’s teachings into their everyday lives. To recite, chant, and practice the Buddhadharma from these Daily Chanting Rites, practitioners can enjoy the flowers and fruits of peacefulness, especially Dharma learning, Dharma practice, Dharma joy, and Dharma happiness right here and right now in the present life.

May you all be well and happy in the Dharma.

Namo the Original Master Sakyamuni Buddhaya.

Facebook: Phap Nhan Temple

Website: dharmaeye.net 

Email: phapnhantemple@gmail.com

512-366-2686

 

TABLE OF CONTENTS AND PAGES NUMBER 

 

Discourse on the Summary, Essential, and Ultimate Teachings of the Buddha Before Entering Nirvana

Discourse on the Historical Buddha 

Discourse on the Greatest Blessings     

Discourse on Loving-Kindness / Metta Sutta         

Discourse on the Buddha’s Devotees

Recollection of Gratitude to the Buddha Jewels

Recollection of Gratitude to the Dharma Jewels

Recollection of Gratitude to the Sangha Jewels

Recollection of Gratitude to the Dharma Precepts           

Five Ethical Trainings Chanting 

Watering Seeds of Joy   

Thiện Sinh Sutra Chanting  

Discourse on the Right Confidences   

The Three Refuges 

The Happy Vesak Rites    

Rite of Having Mindfulness Lunch           

Rite of Memorial Prayers for the Enlightened Soul

Rite of Memorial Prayers for the Dead        

 

 

Namo Tassa Bhagavato Arahato Samma SamBuddhassa

(3 times)

Respectfully pay homage to the Buddha: the World-Honored One, the Worthy One, the Exalted One, the Fully Awakened or Enlightened One (Bell).

Incense Offering

As wonderful as the lotus flower,

as bright as the northern star,

let us come back and take refuge in

the Master of gods and human beings.

The precious lotus blossoms on the enlightened pedestal

the halo shines in all directions.

Wisdom goes beyond the dharma realms,

Loving-kindness and compassion permeate all the mountains and rivers.

I have just seen the Buddha’s perfect countenance,

My wholeheartedly sincere heart is to respectfully offer him,

I forward it to praise the Triple Gem

Diligence in the Dharma path is well cultivated.

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.

We would like to respectfully offer incense of ethics, meditation, wisdom, deliverance, and deliverance with right understanding to the Buddha, Bodhisattvas, harmonious and noble Sangha, Dharma guardians, good gods, proving our sincere minds. (Bell)

Touching the earth in deep gratitude to the Triple Gem

Praising the Buddha Jewel

The Buddha Jewel shines infinitely.

He has realized perfect understanding for countless lifetimes.

The beauty and stability of a Buddha sitting

can be in the mountains and rivers.

How splendid the Vulture Peak is!

How beautiful the light that shines forth from Buddha’s third eye,

Illuminate the six dark paths.

The Nagapushpa[1] Assembly will be our next appointment

for the continuation of the true teachings of practices.

We take refuge in the Buddha ever-present.

We, your disciples, wholeheartedly pay homage to the Buddha forever present in the three lifetimes and ten directions (Bell, one prostration).

Praising the Dharma Jewel

The Dharma Jewel is infinitely lovely.

It is the precious words spoken by the Buddha himself,

like fragrant flowers floating down from the heavens.

The wonderful Dharma is plain to see.

It is recorded luminously in three transparent baskets.

handed down from generation to generation in the Ten Directions,

so that today we can see our way.

We vow to study it with all our hearts.

We take refuge in the Dharma ever-present.

We, your disciples, wholeheartedly pay homage to the Dharma forever present in the three lifetimes and ten directions (Bell, one prostration).

Praising the Sangha Jewel

The Sangha jewel is infinitely precious,
a field of merit where good seeds can be sown.
The three robes and the bowl are symbols of freedom.

Mindfulness trainings,

concentration, and insight support each other.

The Sangha dwells in mindfulness day and night,

providing the foundation for us to realize the fruit of meditation.
With one heart, we come home to the Sangha,

and take refuge in the Sangha ever-present. 

We, your disciples, wholeheartedly pay homage to the Sangha forever present in the three lifetimes and ten directions (Bell, one prostration).

(Meditation practice around 15 minutes)

Open Verse

The Dharma is deep and lovely,

we now have a chance

 to see, study, and to practice,

we vow to realize its true meaning. (Bell)

 

 

Discourse on the Summary, Essential, and Ultimate Teachings of the Buddha Before Entering Nirvana

Thus have I heard. On occasion when the Sakyamuni Buddha set the Wheel of the Dharma in motion, for the first time, he taught Añña Koṇḍañña to become a Buddhist Monk, and when preaching the Dharma for the last time, the Buddha taught Subhadra to become a Buddhist Monk. Those who deserved to be taught were taught all by the Buddha. On the final night before passing away, in the Sala forest, among the twin longevity trees, the completely silent space without a noise, the Buddha briefly said the essentials of the Dharma to his disciples as follows:

“Dear disciples, after the Tathagata passes away, you have to respectfully observe the precepts, like a poor person meeting gold and jade, like a person walking in the dark night meets light, like a blind person whose eyes get brightened. Be aware that the precepts are the best teachers for you, cultivation, application, and practice of the precepts into your daily life are practical, valuable, and helpful works for you; even though having lived many years in the world, the Tathagata is also not outside the purpose of teaching the precepts to you.”

“Monastic people, who keep the precepts, should not purchase, sell, exchange, trade in houses, invest forestry, agriculture, seafood, fisheries, raise people, servants, and animals, in a secular way, and should not cut down trees, burn, and destroy mountains and forests, consider fortune-telling, see astronomy, see good and bad hours and days, see stars, resolve someone’s bad luck, and see feng shui; all of the above stated things are not suitable for you, keep far away from them like a fire pit.”

“Therefore, you should live to moderate body, eat, drink moderately, maintain a high lifestyle and deliverance, do not participate in politics, lead the mission of political communication, do not train spells, create elixirs, are friendly terms with unwholesome people, and make friends with arrogant people. Living diligently, assiduously, mindfully, attentively, stably, and calmly in every second and every minute in order to attain the path and fruition of deliverance, you must not hide your faults and show the charm to fascinate the masses. When receiving donations from almsgivers, you should know your virtue and merit, little desire, know how to live just enough to practice, should not store possessions to arouse the greedy mind.”

“The Tathagata has just said a summary of the precepts; the precepts are the fundamental foundations of liberation called Pātimokkha. People who observe the precepts can lead their peaceful and happy lives and benefit both themselves and other people right in the present life. Thanks to observing the precepts, meditation arises, thanks to practicing meditation, wisdom arises, and thanks to wisdom arising, you have the ability to recognize suffering and transform it well.”

“Dear disciples, keeping the precepts is very important and necessary for your life; Those who keep the pure precepts diligent and perfect have merit and wholesome things, vice versa, those who keep the pure precepts not diligent and imperfect, their merit and wholesome things do not easily arise. Therefore, you should know the pure precepts are the stablest place making a safe haven for all merits and wholesome things arise.”

“Dear disciples, when keeping the precepts, you have to cleverly dominate the five senses. Do not let them chase after the five sensual pleasures: talent, beauty, fame, eating, and sleeping, as a buffalo herder holding a whip does not let a buffalo trample and eat rice seedlings of people. Once you live loosely in the five senses, the five sensual pleasures will overpower and dominate your lives. Like a ferocious horse, if it is not controlled by a rein, it will carry people plunging into a pit. Bandits only make people suffer for one life while the aggressors of senses make people suffer for many lifetimes. Therefore, you should be careful of the harmful effects of the senses. Those who have wisdom protect the senses like protecting the enemies from letting them be free and loose.”

“Dear disciples, in the five human senses, the mind plays the most important role. Wholesome mind will lead you to wholesome deeds and thoughts. Unwholesome mind will lead you to unwholesome deeds and thoughts. The wholesome mind will lead benefit to you and to others, vice versa, the unwholesome mind will lead harmfulness to you and to others. Therefore, you have to try to develop your wholesome mind to benefit living beings, be careful to control your wrong mind. The wrong mind is very dangerous and more frightening than wild animals and poisonous snakes, like a person passionately holding a bowl of honey in his hand and not paying attention to the abyss and pit by the roadside, like a crazy elephant without a sharp hook, like monkeys and gibbons meeting the forest trees freely jump up. To tame them is so difficult. Therefore, you try your best to take control of your neglectful and unwholesome minds. In order to keep and develop the wholesome things, you constantly reflect on your minds by practicing meditation and watching the in-breaths and out-breaths mindfully and consciously. When your minds get calm, relaxed, and clear, at that time, you can resolve everything easily, well, properly, and quickly.”

“Dear disciples, when receiving eatables and drinkables from donors, you should consider them as medicine. Delicious things you are not greedy and bad things you are not scornful and refused. Eating and drinking are just enough to maintain the body from hunger and thirst, as a bee looking for a flower to suck the nectar finishes sucking the pistil, and then flies away, but it does not hurt the fragrance and beauty of the flower. Likewise, monastics when receiving food and drinks from almsgivers are only enough for health to cultivate, are not greedy for offerings too much will reduce the confidence of almsgivers’ Dharma protection. When receiving donations from almsgivers, you strive to cultivate to create more merit and confidence for almsgivers, vice versa, if receiving donations from almsgivers, you are not diligent to cultivate, merit of the receiver will decease, and merit of the giver will not increase. As the wise people, you should constantly contemplate like that skillfully in receiving donations from almsgivers to benefit yourselves and other people right in the present life.”

“Dear disciples, in the daytime, you make efforts to practice the wholesome deeds. Do not let time pass by uselessly. At the beginning of the night, at the end of the night, you diligently chant and recite, in the middle of the night, you practice meditation to recharge more spiritual batteries, develop the good, and transform the evil. Sleeping too much will make life get useless. Be aware that the flame of impermanence is burning the human life. Be diligent up to save yourselves. The sleepy greedy ghost and laziness are fiercer than enemies that always lurk and kill life. Be wary of afflictions tacitly sleeping in the mind like being wary of a poisonous snake lying in a corner of a house. Use the iron hooks of virtuous conduct, meditation, diligence, mindfulness, and awareness to pull it out. When the poisonous snake is pulled out, you can be safe to sleep. If the poisonous snake is not yet out, you keep passionately sleeping, it is like a shameless person. Shame is the most beautiful jewelry of all jewels. Those who know shame have the ability to control the unwholesome deeds. Therefore, you never forget and lose your shameful minds; the shameful minds are both the good virtues and the useful, valuable amulets for life. To lose the shameful mind is to lose all good things. People who have shameful minds can create many merits and wholesome things. People who have shameless minds are no different than people lacking cultivation, cannot create any merit and wholesome things in life.”

“Dear disciples, if someone offends your fame, honor, and prestige, you have to skillfully follow mindful breaths by upholding the constructive, harmonious, and reconcilable speech, remember to control yourselves, do not let your minds rise up into anger and resentment, it will burn up all forests of your merits, cultivation career, and Dharma way. Those who overcome their tempers can practice the virtues of patience. Those who practice the virtues of good patience are not only called the wise people, but also called people with the unrivaled strength. As people who drink cool and fresh water can help them reduce thirst. People do not practice the virtues of patience, their angry fire not only burns them, but also burns up all their merits and wholesome things. Anger is fiercer than wildfire. Be careful to control your angry minds. Of all the kinds of robbers of merit, the angry fire is the most dangerous enemy in life.”

“Secular people, who live, remain jostling, scrambling, enjoying sensual pleasures, lack the methods of practicing and controlling their tempers, if they get angry, they can be forgiven. However, you are monastic people, who learn and practice the Dharma, have the methods of cultivation, can eliminate lust and worldly pleasures in the world, if you do not transform anger, you are truly blameworthy people, just like the clear sky, but there is the thunder rising, it is not an appropriate thing.”

“Dear disciples, when becoming Monastics, shaving off your hair, you yourselves should rub your heads and remember: Do not use secular cosmetics and jewelry, you put on yellow robes over your shoulders, hold a bowl to go for alms, and use alms food, meditation, mindfulness, and awakening to nourish and control your bodies and minds. When arrogant psychology arises, you are aware to recognize and control it, because arrogance is one of the negative psychologies, those having the intentions of arrogance and conceit, which will burn you. Aware of that, as Monastics who vow to live their lives of peacefulness, freedom, and liberation, you should practice the Buddhadharma to recognize and transform it.”

“Dear disciples, you have to watch mentality of adulation and flattery which can cause the obstacles for your cultivation, liberation, and Buddhist works. To prevent mentality of adulation and flattery, you regularly practice humility, modesty, righteousness, and integrity, it is the best way to develop the ability and level of your cultivation, contribute to propagating the Dharma right in this world.”

“Dear disciples, you should know once the more the cravings and nutritional needs are, the more suffering and lust increase, vice versa, once the less the cravings and nutritional needs are, the less suffering and lust decrease. Those who have little desire are not overwhelmed and dominated by the mind of flattery, live their light and peaceful lives, and can lead to peacefulness and happiness in the present life. Those who practice the virtues of knowing enough can create a lot of merit and control the mind of craving and suffering, their minds and bodies are not dominated by the senses and the external scenes. Practicing the virtues of little desire and knowing enough, you can obtain happiness right in the present life.”

“Dear disciples, if you want to recognize suffering and transform it effectively, you have to regularly learn the virtues of knowing enough; learning the virtues of knowing enough has the ability to help you lead your light, calm, and stable life. Those who know enough lie on the ground feel free, joyful, and happy, vice versa, those who do not know enough even though lying in heaven, still feel deficient, anxious, and melancholy. People who know enough live their peaceful, light, free, and comfortable life, are not dragged externality and material, vice versa, people who do not know enough are full of intrigue, anxiety, sorrow, and suffering, are always dragged and dominated by the five sensual pleasures: talent, beauty, fame, eating, and sleeping. Therefore, in order to live your lives of freedom, peacefulness, and happiness, you try to live your lives of knowing sufficiency and little desire.”

“Dear disciples, in order to live a calm and peaceful life, you should stay away from the noisy, boisterous places, and crowded assemblies. People who live quietly by meditation practice are respected by gods and humans. Living alone masters the body and mind by mindfulness and awareness, you have the ability to recognize suffering and transform it. Living together with crowded assemblies, and in the noisy and boisterous places, you are easily harassed by them, such as a big tree with many birds gathered and they will damage its branches. Those who crave for sensual pleasures in life will be controlled and dominated by the world, as an old and weak elephant being fallen into the mud is so hard to get out of the mud. Be clearly aware of that, in order to eliminate afflictions, you should stay away from the crowded, noisy, and boisterous assemblies by living in tranquil and quite places to master the body and mind in mindfulness and awareness.”

“Dear disciples, in the process of cultivation, you try to practice right effort to achieve peacefulness and happiness right in your life. If you do not practice right effort, you will encounter difficulties and obstacles for your practice. Cultivated people have right effort, just like drops of water regularly dripping on a rock for a long time, the rock may be punctured, vice versa, cultivating people who do not have right effort are regularly lazy, just like people rubbing a tree to get fire, the tree is not hot yet, the fire does not have yet, but they have stopped. Although they crave to have the fire, the fire is never found. Therefore, you should diligently practice right effort to benefit many people.”

“Dear disciples, on the route of learning and cultivation, the wise and enthusiastic Dharma protectors are good people with the ability to help you achieve well in life. Although relying on them to learn beautiful things, good ideas, and good life experiences from them, you never forget to practice mindfulness daily. Forgetting to practice mindfulness daily, defilements will easily penetrate and control the body and mind, you will lose all merits and wholesome things. Be aware of this, daily you regularly practice mindfulness and awareness to recognize and transform your body and mind. Those who practice mindfulness stably are not afraid of the five sensual pleasures: talent, beauty, fame, eating, and sleeping which dominate and control you, like soldiers entering a battle, wearing armor to cover their bodies without fear of the enemies’ bows and arrows. That is the virtue of practicing mindfulness and awareness.”

“Dear disciples, thanks to practicing and upholding mindfulness and awareness, you easily direct to meditation and single-pointed mind. Diligence in practicing meditation, you can master the mind and thoroughly grasp the arising and ending state of the mind and the change of the world. At that time, the fluctuations, distractions, and scatters of the mind will be identified and transformed, insight will be illuminated. People who practice meditation well develop their wisdom as fast as those who hold the dike stably, the water in the dike will overflow. That is the virtue of meditation cultivation.

Dear disciples, when practicing meditation is matured, defilements are transformed and eradicated, the mind of liberation and wisdom of liberation get brightened, insight instantly arises. Insight is likened to the strongest boat crossing the sea of birth and death, like the sunlight breaking the darkness of ignorance, like cure-alls healing the sick, like a blade of diamond hammer cutting a tree of afflictions. Wanting to have true insight, you need to experience the process of practicing “learning of wisdom, cultivation of wisdom, and thinking of wisdom” to benefit yourselves and others right in the present life. The wise people, who always have right view, see the truth of things as clearly as daylight. It is the virtue of wisdom.”

“Dear disciples, in life of daily cultivation, if you use jokes of criticism, your mind will be scattered. Monastic people who live their lives of jokes of criticism will be ridiculed and criticized, do not lead them to wisdom and liberation. Abandoning jokes of criticism, you will lead the mind to tranquility, peacefulness, and happiness right in the present life. It is the virtue without jokes of criticism.”

“Dear disciples, regularly do good things, say good things, and think about good things to create more wholesome merit, practice right effort and patience to avoid distractions and laziness like avoiding enemies. Showing great compassion, great wisdom, and great courage, the Tathagata has proclaimed the Dharma very practically, presently, and usefully to benefit living beings. Therefore, you live in your suitable place to diligently cultivate, practice the Dharma, contemplate life, do not let your life pass uselessly, later repent and regret it is late. The Tathagata is the Physician who knows sickness of each person gives medicine, drinking or not drinking is not the fault of the Physician. The Tathagata is the spiritual Master who shows the best way to people; if you listen but do not go, it is not the fault of person showing the way.”

“Dear disciples, toward the Four Noble Truths, if there is something not clear yet, you should ask, do not hold it in your heart without questioning, the Tathagata will teach you unknown issues.” After the World-Honored One advised three times like that, all the disciples were silent, no one had any more questions. At that time, Venerable Anuruddha told the Buddha that:

“Respectfully, dear the World-Honored One, even though the moon may heat up, the sun may get cold, but the Four Noble Truths the Buddha has proclaimed can never change.”

The Four Noble Truths consist of the Noble Truth of Suffering (dukkha), the Noble Truth of the Origin of Suffering (samudāya), the Noble Truth of the Cessation of Suffering (nirodha), and the Noble Truth of the Path leading to the Cessation of Suffering (magga).

The Noble Truth of Suffering (dukkha) is the real state of suffering comprising birth is suffering, aging is suffering, sickness is suffering, death is suffering, hatred that meets each other is suffering, love that must be separated is suffering, clinging to the five aggregates of body and mind is suffering.

The Noble Truth of the Origin of Suffering (samudāya) is the cause of suffering including craving, anger, delusion, arrogance, doubt, ignorance, wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

The Noble Truth of the Cessation of Suffering (nirodha) is Nirvana, the state of peacefulness and supreme happiness, ending all the causes of suffering.

The Noble Truth of the Path leading to the Cessation of Suffering (magga) is both the Middle Way of avoiding two extremes: sensual indulgence and severe asceticism, and the Noble Eightfold Path including ethics, meditation, and wisdom interrelated very closely with right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This path is very practical, present, and effective, capable of leading people to peacefulness and happiness right here and right now in the present life.

Respectfully, dear the World-Honored One, toward the Four Noble Truths, the Tathagata has finished teaching, among the assemblies here, no one has any more questions.”

At that time, there were people having no fortunate enough conditions yet to study the Buddhadharma heard the World-Honored One being about to enter nirvana, their minds got sorrowful. There were new people learning the Dharma had enough wholesome conditions heard the essential teachings of the Buddha, their minds got joyful and understood the Dharma lucidly, as a person walking in the dark night, met light, saw the way clearly and back home. There were also people having enlightened the Dharma ended defilements, stayed away from the sea of suffering, felt grieved and uttered: “Why the World-Honored One passes away so quickly like that.” Understanding the minds of everyone, out of great compassion, love, and thought, the Buddha advised his disciples additionally that:

“Dear disciples, do not be sad, do not be sorrowful. According to the law of impermanence, although living in the world more than a lifetime, eventually, the Tathagata will have to enter Nirvana. Meeting each other, there have to be separation. Combining without disintegrating, converging without breaking up, is impossible. After the Tathagata passes away, take the Dharma as the best teacher for you, use the Dharma as the best refuge for you, practice the Dharma to benefit yourselves and other people right in the present life. If the Tathagata lives long in the world, you do not practice the Dharma well, then it will not bring any benefit to you at all. Up to this time, sentient beings have enough wholesome conditions, the Tathagata has helped them all. Sentient beings do not have enough wholesome conditions yet, the Tathagata has created favorable conditions for them to be helped. From now onward, diligently practice the Dharma, you can see that the dharmakaya of the Tathagata has existed forever in the world.”

“Dear disciples, you should contemplate that all phenomena and things in this world are impermanent and changing. There is combination then there is disintegration. Do not worry about anything at all. Such is the life; you must strive to diligently attain enlightenment and liberation, use the light of insight to eradicate the darkness of ignorance. All living things and living beings are fragile and unstable. Birth, aging, sickness, and death are present in this physical body. There is arising then there is ending. There is life then there is death. It is the law of impermanence. Abandoning this physical body like putting a heavy burden on the ground, keep the mind quiet, now it is time for the Tathagata to pass away. You try to diligently practice the Dharma more and more to benefit living beings; these are my ultimate teachings for you.”

Namo The Original Master Sakyamuni Buddhaya.

 

 

DISCOURSE ON THE HISTORICAL BUDDHA

Thus have I known. Once the Sakyamuni Buddha, the historical person in the flesh and bone, ever lived on this earth for over twenty-six centuries ago, was born beneath an Ashoka tree, in Lumbini garden, a part of Nepal today, on the Full Moon Day of Vesak month, equivalently to May in 624 B.C.E. The Agama Sutra stated that:   

 “A Unique being, an extraordinary human, appears in this world, out of peacefulness for the many, out of happiness for the many, out of compassion and benefits for gods and human beings. It is mainly the Shakyamuni Buddha, who founded Buddhism, the path of awareness, loving kindness, compassion, wisdom, equality, and peace for all living things and living beings all over the planet.” 

With the powerful vows to save living beings, the Buddha was born in the world very rarely. According to the honored Monk Anan’s telling words, first the Buddha lived in Tusita heaven until his longevity ended, and then, from the Tusia heaven to this world, he entered into the fetus of his holy mother Maya’s right hip. At that time, the halos illuminated brilliantly strangely, shone more than the Sunlight and the Moonlight, the world got in motion to welcome the Tathagata. When he entered into his mother’s fetus, there were the four gods guarding four directions without anyone causing a bother. His mother was ten full months pregnant. From when pregnant, she had the exalted virtue and conduct, generous loving kindness and compassion without the greedy mind with anyone.      

While pregnant, she was delighted at ease, joy, with more health, without a little bit of sickness. She felt that she was carrying her holy fetus, as a precious pearl was no a bit of defect, perfect in the world. When he was born, his mother stood to give a birth. His birth did not touch the ground yet, gods went to welcome and receive him, and then lifted him to his mother with their praising words: “She gave the world a newborn Buddha perfectly and peacefully. His body when just born was not polluted by amniotic fluid, blood, was fully pure and clean, like bright and beautiful Mani gem. From space, there were two cool and warm water streams spraying and bathing him and his mother. Upon just being born, he himself stood steadily on his feet. Directing his face to the North, walking seven steps with a white parasol covering, he proclaimed that “I am the topmost in the world. This is my last life. I am not reborn in the world any longer, for seven full days later, my mother passes away and was immediately reborn up to a Tusita heaven[2] (Bell).     

Prophet guesses Physiognomy and astrology

“At that time, there was a sage named Asita, right in mid-daytime, seeing gods in the realm of joyful thirty-third heaven, praising, starting to play celestial music, singing with melodious dances, and informing happy words: In Lumbini garden, there was a Shakyamuni Bodhisattva, no one surpassed him, just descended on earth to bring happiness to the world. He is the uppermost and topmost, stands foremost in human beings. Later on, renouncing royal family, becoming a monastic man, he set the Wheel of the Dharma in motion, roared the voice of the Dharma sound, and helped life. Hearing the event, the sage Asita immediately went to royal family of Kapilavastu, expected to visit a newborn prince. Just seeing respectful countenance of the newborn prince’s thirty-two good signs, the sage uttered out that: “Prince Siddhartha is the topmost person of double-legged living beings.” Finishing saying, he cried, felt sad about his longevity, now grew old, did not remain a chance to meet and witness the prince’s full enlightenment. The sage affirmed that, reaching the age of growing up, the prince left his secular life for monastic life, got perfect enlightenment in the world, set the Dharma wheel in motion, and the topmost purification, out of loving-kindness and compassion, loving living beings, and helping life have more benefits.[3]

No being interested in Enjoyment

When living in his royal palace, the prince was nurtured extremely specially. King Suddhodana, the prince’s father, built the prince three ponds of green, pink, and white lotuses. What the prince needed was severed wholeheartedly and thoroughly. Kinds of sandalwoods, high-grade aromas, and previous Kasi silk the prince used. Both whole day and night always had a parasol shielding him from heat, cold, dust, and fog. About material conveniences, his father king built the prince three beautiful, luxurious, and noble palaces, one for winter, one for summer, and one for rainy season. During four months in summer, whenever there were also female musicians turning around the prince to serve to sing, dance, and intone. Despite living in the wealthiest and happiest scenes in the world, finally, everyone got old, sick, and dead. When aware of this, the prince thought that he also grew old, sick, and dead, could not escape aging, sickness, and death. At that time, arrogance in him was immediately ended. He did not remain clinging to temporarily physical body, gave up worldly material things, was determined to leave secular life for monastic life, find out enlightenment, bring peace, joy, and happiness to the many right in the present life.[4]             

Renunciation of his Royal Palace

The prince was clearly aware that family life always got tied, while monastic life was spacious like an immense sky. Therefore, he let go of his throne, beautiful wife, young child, abandoned a secular karma with many entanglements. He went to Rājagaha City of Magadha for living a monastic life. Bimbisara king, seeing the prince’s tall, nice, brilliant, leisurely, relaxed, mindful body, immediately gave a messenger to observe and follow the prince, and then came back to royal palace for report. When hearing this event, the king hurried to board a carriage, and paid a visit to him. He told the king that the cause of his royal family renunciation was because he did not desire to enjoy sexual pleasure. He saw very clearly craving to enjoy sexual pleasure is a big obstacle for his cultivation, so he made an effort to renounce it, was determined to leave his secular life for monastic life to find out the Dharma, live out of peacefulness and happiness for living beings.[5]        

Searching Masters for Dharma Learning

At the age of youth, abundant health, vigorous body, although prince Siddhartha’s father king did not agree with the prince leaving his secular life for monastic life,  the prince who was determined to renounce royal family, shaved and gave up beard and hair, put robe on his shoulder, renounced his secular life to search masters for Dharma learning, sought the truth, led to enlightenment, and transformed suffering. First, Siddhartha sought to see Master Alara kalama and requested that: “Dear teacher, What the Dharma do you cultivate, obtain, and teach?” Alara kalama replied he attained The Third meditation – the Abode in which nothing exists at all. With determination to cultivate effort, mindfulness, awareness, meditation, wisdom, shortly aftwerwards, Siddhartha reached enlightenment like Master Alara and affirmed that: “Meditation of the abode in which nothing exists at all Master Alara obtained has no the ability to lead to quietness, topmost wisdom, enlightenment, deliverance, and Nirvana. Confirmed like that, Siddhartha bravely left his master and kept going on the way to seek spirituality.”

The second Master Siddharta met was Uddaka Ramaputta, obtained the fourth meditation – the Abode of Neither Thought Nor Non-Thought.” With determination to cultivate effort, mindfulness, awareness, meditation, concentration, wisdom, shortly afterwards, Siddhartha reached enlightenment like Master Uddaka. Recognizing Bodhisattva Siddharta’s outstanding talent, Master Uddaka was happy to invite Bodhisattva to keep living there for looking after students together.” At that time, Bodhisattva perceived clearly that: “Meditation of the Abode of Neither Thought nor non-thought” Master Uddaka obtained has no the ability to lead to calmness, topmost wisdom, enlightenment, liberation, Nirvana. Confirmed like that, Siddhartha bravely left his second Master and kept going on the way to seek spirituality.” 

Six Years of Asceticism

After saying goodbye to the two Brahmanic teachers, Boddhisattva practiced asceticism during six years, no one could compare with him. Because he ate so few, his legs and hands got as thin as blades of grass, dry and withered creeper. His feet were like toenails of camel. His spine exposed as a string of ball. His skinny ribs were like rafters of decayed house. His eyes did not remain glistening and lay very deeply. His head skin got wrinkled as bitter melons changed white gray. Gusts of hot wind made it dry. His belly skin clinging closely to spine was black and ugly. When going to restroom, he fell down and faced down to the ground. His hairs decayed and left out of his body. He himself massaged his body, whole legs and hands ached and pained a lot. Recognizing this, He was determined to give up the cultivation way of Brahmanical asceticism. He left out of Uruvela forest for going straight to Bodhgaya to focus his mind on meditation throughout forty nine days and nights.”

“With his mind of concentration, he entered meditation in the shade of Bodhi tree, transformed sexual desire, left the unwholesome things, purified my mind, attained the first meditation; a state of the delight and joy, born by detachment of desire, with applied thought, with sustained thought. He attained the second meditation; a state of joy and pleasure born by concentration without applied thought, without sustained thought, inner tranquillization and single-pointed mind. He attained the third meditation; a state of joyfully abided equanimity, mindfulness, awareness, feeling of happiness he did not cling to. He attained the fourth meditation; a state of letting go of all concepts, neither suffering nor pleasure, absolute entirely purification in him grew. He realized that it was the way leading to enlightenment, peacefulness, and nirvana (Bell).

Enlightenment beneath the Bodhi Tree

With his mind of concentration, clearly purified tranquility, there was no longer pollution. The Buddha forwarded his mind to perfect wisdom and knew as it was true: “This is suffering belonging to body and mind; the body consists of four kinds: Birth, aging, sickness, and death; the mind consists of four kinds:  Loving together has to be separated, angering together has to meet, desiring something but cannot achieve, mind gets disappointed.” He knew as it was true: “This is the cause of suffering consisting of cravings, anger, delusion, wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, and kinds of clinging.” He knew as it was true: “This is Nirvana–absolute peacefulness, topmost happiness–suffering and defilements are fully transformed.” He knew as it was true: “This is the right path consisting of morality, meditation, and wisdom interrelated very closely with Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.” He knew as it was true: “This is suffering, this is the cause of suffering, this is true happiness, this is the way of cultivation leading to the end of suffering.” By recognizing thus, his mind was freed from leakage, cravings, leaky ignorance. He knew very clearly: “Rebirth is ended, holy conduct gets achieved, what should be done has been done, there is no remaining to turn back the states of this birth and death any longer. 

Proclaiming the Truth

At that time, Brahma Shampati said respectfully to the Buddha: “Dear sir, would you please be happy to stay in this world in order to preach the Dharma to living beings, who are very lucky to hear your wonderful Dharma? Accepting the request of the Brahma, the Buddha contemplated and brought out vivid and specific examples as follows: “There are living beings with much defilement dust in mind, with less defilement dust in mind, and without defilement dust in mind. Thanks to hearing and practicing the wonderful Dharma, gradually they cultivate, transform bad karmas, lead minds to peacefulness and happiness right in the present life. Then, the Buddha thought that: “I will preach the Dharma to who is the first person?” I immediately think about the Master Alara, but he died seven days before. I keep thinking about the Master Uddaka, but he just departed yesterday.”

The Buddha immediately thought about a group of five monks, who were ever fellow friends with him, cultivating asceticism in the Deer Park of Banaras. He set out to meet them there. In the First Sutta of Setting the Dharma Wheel in motion, he affirmed: “Dear disciples, those who do not obtain enlightenment, do not master the four Noble Truths, so they drift in the cycle of birth and death. When cultivating maturely, obtaining enlightenment, they will master the essence of suffering, the cause of suffering, true happiness, the path leading to the transformation of suffering.”

The Buddha’s Enlightenment Fruition

The Buddha attained perfect enlightenment in the world. This was his last life. From this time onward, he was not pushed by karma. Dear disciples, there is only the fully enlightened person appearing in the world, there is no a peer and similar. I am the Tathagata, fully enlightened One, and the perfect awakened One among two-leg species.” The following event cannot happen: In a world, there are not two Buddhas appearing in the same time. In a world, there is only the Buddha attaining the fully perfect enlightenment.” 

“Dear disciples, for example, in lotus pond, there are kinds of green, pink, and white lotuses being born in water, growing up in water, reaching across the surface of water, and reaching beyond the surface of water, but through the process of growing and living in a water pond, all kinds of lotuses gradually bloom freshly. Likewise, born in the world, grown up in the world, I conquer the world, I am not dominated by life stream. I am the Buddha, the perfect enlightened or awakened One. I become the person not controlled by greed, anger, delusion, and ignorance. I was born in the world, out of loving kindness, compassion, peace, joy, and happiness for the many all over the planet” (Bell).

Transmitting the Dharma and following the truth lamp

After accepting the request of Brahma Sahampati, the Buddha set out to instruct Anna Kondanna, Vappa, Bhaddiya, Mahanama, Assaji, Dasa, Dasa’s family, and friends, A total of 60 Arhats are first present in this world. He kept instructing three Vedic hermit heads of fire worship religion: Urivilia Kashyapa, Nada kashyapa, Gaya Kashyapa, along with a thousand of their disciples. Most of kings, religious and secular leaders at that time were instructed by the Buddha. They had right and bright direction, and took refuge firmly in the light of the Buddha’s enlightenment and awakening.      

The Buddha and his disciples, who mainly depend on meditation and donors’ almsgiving and donation to nurture their minds and bodies, rely on the natural environment, their own enlightenment, joy, and happiness to instruct other people. Living their familyless lives, they who spend much time cultivating and serving living beings depend on sentiments of Master and students, Dharma friends and fellow monastics, sentiments of protecting and spreading the Dharma to build the sisterhood and brotherhood and benefit living things and living beings (Bell).

Among them, the most virtuous, talented, and famous disciples of the Buddha are listed below:

The most virtuous and renowned MONKS include:

The honored elder Monk Sāriputta – The One that had eloquent wisdom without obstacles responded and resolved supremely skillfully, flexibly, and quickly. 

The honored elder Monk Moggallana – The One that had psychic power, filial piety invited and made offerings to the Maha Sangha supremely.

The honored elder Monk Maha Kassapa – Exemplary Patriarch who had the ability to teach, collect, and lead the Sangha practiced ascetic cultivation, and presided over the canonical Sutras for the first time.

The honored elder Monk Subhuti – The One penetrated and contemplated emptiness (Suññatā) supremely.

The honored elder Monk Purana – The One preached the Dharma supremely.

The honored elder Monk Kaccayana – The One commented and interpreted the Dharma supremely.

The honored elder Monk Anurudha – The One had unobstructed visions, that is, clairvoyant vision supremely.

The honored elder Monk Upali – The talented and virtuous Lawyer repeated Vinaya Pitaka – the Basket of Virtuous Principles and practiced virtuous precepts supremely.

The honored elder Monk Ananda – The One that had the ability to much hear, acquire, remember the Buddhadharma in detail, repeated Sutra Pitaka, was also  a supremely handsome, faithful, wholehearted, thoughtful, and skillful attendant, and successfully invited the Buddha three times to accept women to leave their secular lives for monastic lives, and established the Sangha Bhikkhuni.  

The honored elder Monk Rahula – The young-age One had the ability to learn the conduct of endurance, listening, and practice majesty and fine action to transform body and mind supremely.

The most famous and virtuous NUNS include:

The honored elder Nun Pa-jāpa-ti Gotami – The One that had the highest Dharma age guided, established, led the Sangha Bhikkhuni, and practiced ascetic cultivation supremely.

The honored elder Nun Khemā – The One had supreme wisdom.

The honored elder Nun Up-pa-la-van-na – The One attained supremely psychic power.

The honored elder Nun Nan-dā – The One practiced meditation supremely.

The honored elder Nun Sa-ku-lā – The One had supremely clairvoyant vision.

The honored elder Nun Dham-ma-din-nā – The One preached the Dharma supremely.

The honored elder Nun Bhad-dā Kac-cā-nā known as Ya-so-dha-rā – The One attained supremely psychic power.

The honored elder Nun Pa-ta-cā – The One was good at Vinaya Pitaka – the Basket of Virtuous Principles supremely.

The honored elder Nun Ki-sa Go-ta-mi – The One practiced ascetic cultivation supremely.

The honored elder Nun Si-gā-la-ka-mā-tā – the One have right confidence in firmness supremely (Bell).

The most virtuous and famous MEN include:

The elder man Su-dat-ta A-nā-tha-piṇ-ḍi-ka – The rich businessman who had his generous heart made offerings of Jetavana Monastery to the Buddha and the Sangha, and protected the Triple Gem supremely.

His holiness, King Bimbisāra – The devotee expressed his heart to make offerings of Venuvana-Bamboo Grove monastery to the Buddha and the Sangha.

His holiness, King Pasenadi – The devotee who had the courage to prevent, abolish the custom of killing creatures to sacrifice to Brahmin idols solved and clarified the case of Ms. Sundarì killed by pagans to slander the Buddha and the Sangha. 

Herbalist Jīvaka – The good physician who was rich in compassion devoted to caring health for the Buddha, the Sangha, and everyone, including King Bimbisāra, King Ajātasattu, etc.

Mr. Citta – Lay Preacher preached the Dharma fluently.

Mr. Hatthaka – The practitioner was good at mastering the Assembly and diligently practiced the four most effective methods, including almsgiving, loving speech, beneficial action, and cooperation.

Mr. Uggata – The devotee had his sincere heart to protect and uphold the Sangha.

Mr. Sūra-Ambaṭṭha – The devotee had confidence in the true Dharma without shaking.

Mr. Tapusa and Mr. Balika – The two devotees made offerings of the first meal to the Buddha after he attained enlightenment at the seventh week, and then, they begged to take refuge in the Buddha and the Dharma. The Sangha was not established in Bodhgaya yet.

The most virtuous and famous WOMEN include:

Ms. Sujāta – The devotee who made offerings of milky porridge bowl to the Buddha before his enlightenment was the first lady to take refuge in the Buddha.

Ms. Visākha – The devout devotee wholeheartedly made offerings of Migāramātupāsāda hall to the Buddha and the Sangha, protected, and upheld the Triple Gem supremely.

Ms. Khujjuttarā – The devotee had the ability to much hear and remember the Buddhadharma clearly.

Ms. Uttarā – The devotee was good at meditation practice.

Ms. Sāmāvatī – The devotee had immense loving-kindness and compassion.

Ms. Kātiyānī – The devotee had confidence in the Dharma deeply.

Ms. Suppiyā. – The devotee was devoted to caring for sick people considerately and thoughtfully.

Ms. Nakulamātā – The devotee wholeheartedly practiced saying loving speech supremely.

Ms. Suppavāsā – The devotee made offerings of high-grade foods to the Buddha and the Sangha. (Bell).

As his disciples became more and more crowded, the Buddha encouraged and advised them as follows:

 “Listen, disciples. Be diligent in your journeys. Out of peacefulness for the many, out of happiness for the many, out of compassion and benefits for life, you all do not go on the same way. Go forth to many different directions to propagate the Dharma and save living beings. Bring your own cultivation, peacefulness, and happiness to teach other people. The Tathāgata’s teachings are perfect in the beginning, perfect in the middle, perfect in the end, both in the meanings and in the letter. Proclaim your holy and peaceful lives to the many all over the planet. The Tathāgata will go to direction of Uruvela to spread the truth.”[6]

“Listen, disciples, anciently as well as today, the Tathāgata only speaks of two main goals, that is, to identify suffering and transform suffering by applying and practicing the Noble Eightfold Path right here and right now in the present life. Listen, disciples, the Tathāgata does not dispute anything with life, only life disputes with the Tathāgata. To practice this well, wherever you preach the Dharma, you should nurture loving-kindness and compassion, and should not dispute anyone in life.”    

The Buddha as the Master showing the Right Way

“Listen, disciples, as the Teacher, what I do is out of compassion, brings peace and happiness to living things and living beings all over the planet. This is a tree stump, this is a quiet place, be diligent in your meditation practice, do not be distracted, do not regret it later. These are my teachings. Try to practice them well. Listen, disciples, the spiritual tradition established by The Tathāgata is extremely beautiful, has great values, please keep maintaining.” 

 “The World-Honored One is the fully enlightened One, preaching the way to be enlightened. He mastered and preached the method to be mastered. He who obtains noble silence preaches the method to obtain noble silence. He who overcomes preaches the method to be overcome. He who attains Nirvana preaches the method to attain Nirvana.” 

“Listen, disciples, there is the Noble Eightfold Path leading to Nirvana; The Tathāgata is present as the Master of directions. What is taught, he has taught. What needs to be done, he has done. In this congregation, there are people who have attained holy fruition, some who are and will try to practice the Buddhadharma. The Tathāgata is the Master who points at the right way to them.

Afterward, the Buddha taught very many different kinds of people, in all walks of society, such as kings, mandarins, merchants, servants, even cow feces pickers, murderers, and courtesans. His Dharma and Sangha have the capability to accept people coming from different castes, religions, skin colors, races, etc. Those who have enough wholesome conditions to cultivate, learn, understand, practice, and apply the Buddhadharma in their daily lives mindfully and awakeningly can bring peacefulness and authentic happiness to themselves and to others right here and now in the present life.

The Buddha’s disciples mainly include two big assemblies: Monastics and lay people. Both of these assemblies that support one another as an image and its shadow make the key factors bring Buddhism into life, and help life add joy and lessen suffering.

Propagating the Dharma for 45 years, all that the Buddha has taught is like a handful of tree leaves in the palm of his hand, is to help people recognize suffering and transform it, and to help them live their lives of peace and happiness right in the present world. (Bell).

Testaments

“Listen, disciples, for forty five years, here and there, I have spread this Dharma, with thousands of nobly valuable sermons, for many different classes of people, from kings to the people, from high class to low class, from Buddhists to non-Buddhists. Those who have a good opportunity to learn, understand, apply, and practice the Buddhadharma into their daily lives, have the ability to give up bad karmas, to develop good minds, to purify minds, to lead them to peacefulness, happiness, deliverance, and Nirvana right in the present life.”

Now was the time for his body to be sick. On the last day, the Buddha was in the Sala forest, and taught the following: “My body gets old and sick, my back is bent forward, my limbs are exhausted, my senses get gradually weakened, my skins are wrinkled, and my eyes are no longer clear as before. Listen, disciples, the truth is like that. The nature of old age lies in young age. The nature of death lies in life.”

 “Listen, disciples, The Tathāgata who preaches the Dharma without distinction, never hiding anything in his hands at all. He thinks that: “Morality, meditation, and wisdom will be the perfect teachers and also the key teachings for the Sangha.” He does not think that he is the leader of the whole Sangha. The Sangha is subject to his guidance. He has announced the path of enlightenment. Now he is old and eighty years old, about to come to the time to abandon his life. His body is like an old carriage, within a short time being decayed. Then his mind will no longer cling to the aging sign, the feelings of anxiety and fear in him will not arise. He attains and dwells in the signless concentration. His body and mind are extremely comfortable and free.”    

“Listen, disciples, 

Be yourself lighting the torch to go,

Be yourself taking refuge in yourself

Be yourself taking refuge in your own island

Be yourself making the island for your own refuge

Be yourself taking refuge in your own stable cultivation.

Don’t take refuge in anyone or anything else.

Use the Dharma as the lamp to illuminate yourself

Use the Dharma as the island for yourself

Use the Dharma as the best refuge for yourself 

Use the Dharma to practice and benefit yourself and other people right in the present life.

Therefore, you are determined to take refuge in the right Dharma, not to take refuge in the wrong dharma, or anything else.[7]

To take refuge in the Dharma means to take refuge in cultivation of your own ethics, meditation, wisdom, deliverance, and deliverance with right understanding.

Not to take refuge in the wrong dharma means not to take refuge in Brahma, gods, devils, monsters, heresies, wrong dharma, wrong teachings, wrong teachers, and bad friends.”

In Gopaka Moggallàna Sutta 108, Majjhima Nikāya III, before entering Nirvana, the Buddha advised his disciples: “O disciples, everything is impermanent and changing. Make efforts cultivate and practice the Buddhadharma more and more, to bring joy and happiness for yourself and for other people right here and right now in the present life. These are my ultimate teachings for you all.” [8]

The Abandonment of Life  

 “When hearing the Buddha have entered Nirvana, the Malla people in Kusinagar, monastics and lay people were heartbroken, in agony and sadness, some cried with messy hair, others lamented themselves, and fell down to the ground. Standing in front of the scene of bidding farewell to the Buddha, monastics did not attain holy fruition yet, they could not stop the tears of mercies. Why the Buddha passed away so soon. He has gone, the Dharma eyes disappeared from this life. What a pity it was. For those who attained holy fruition dwelt in mindfulness and inner thoughts. “Everything in the world is impermanent. No one can avoid this separation moment.”

“No one told anyone, many people that gathered incense, flowers, musical instruments, precious silk, etc., brought them to the Sala forest, revered, commemorated, made cremation ceremony of the Buddha’s physical body for seven continuous days. Before sending off his body to the pyre, everyone made offerings to his relics with dances, lyrics of meditative flavors, garlands, and aromas. His body wrapped in precious silk consisted of five hundred layers, placed in a golden coffin. The burning pyre impregnated with precious aromas lifted his golden body. Hundreds of garlands of flowers were well decorated. The elder Monk Maha Kassapa and five hundred Bhikkhu disciples immediately coming back home from Pava place for exactly one week just arrived there.”

When the Honored elder Monk Maha Kassapa and all people paid homage to the World-Honored One, the fire started to burn. Fragrance radiates, the sky is upset, human minds got very sad. After the cremation ceremony, the Buddha’s golden body left many extremely precious relics. His relics divided into eight parts, contained in caskets of stone, dedicated to eight devout Buddhist kings, built worship stupas in their countries, helped people have the opportunity to pay homage to his relics.   

Existing on this earth for eighty years, about 544 B.C.E., at the age of 80, the Buddha who passed away peacefully lay on his right hip, left leg stretched out on right leg, his head turned to the Northern direction beneath two longevity trees in the Sala forest in Kusinagar District, India today.

To pay homage and profound gratitude to the World-Honored One, whose disciples themselves must live correctly with the Dharma by vowing not to do evil, to do good, to keep bodies and minds purified. All of us have to be gifts of cultivation, peace, joy, and true happiness to be dedicated to ourselves and other people right here and right now in the present life.

When chanting here, we disciples wholeheartedly pay homage to the Buddha, the wonderful Dharma, and the harmonious Sangha.

Namo the Original Master Sakyamuni Buddhaya 

(3 times, Bell) 

 

DISCOURSE ON THE GREATEST HAPPINESS[9]

I heard these words of the Buddha one time when the World-Honored One 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 versa: 

Many gods and human beings are eager to know

what are the greatest happiness

which bring about a peaceful and happy life.

Please, Tathagata, will you teach us?

These are the Buddha’s teachings. (Bell)

1/Keeping far away from bad and evil people

Always close to good and virtuous people

Honoring those who are worth honoring

This is the greatest happiness. (Bell)

2/ Knowing to choose a good environment

To do good things

Walking on the path of true goodness

This is the greatest happiness. (Bell)

3/   Diligently learning good jobs

Knowing to live a life of virtue

Knowing to speak loving speech

This is the greatest happiness. (Bell)

4/   Knowing to support and serve parents

Loving to take care of family

Knowing to do a proper occupation

This is the greatest happiness. (Bell)

5/   Living happily in almsgiving

Helping relatives and friends

Treating them flawlessly

This is the greatest happiness. (Bell)

6/   To avoid not doing evil

Not drunk and addicted

Diligently doing good

This is the greatest happiness. (Bell)

7/ Knowing humbly and politely in manner

To learn about good things

To be grateful and know enough

This is the greatest happiness. (Bell)

8/ Knowing perseverance and

improvement

Contact with talented and virtuous people

Diligently studying together

This is the greatest happiness. (Bell)

9/   Living in diligence and awakening

Perceiving the Noble Truths,

Enjoying the Dharma joy

This is the greatest happiness. (Bell)

10/ Living in the world

The mind never wavered

Ending defilements at ease

This is the greatest happiness. (Bell)

Those who accomplish so

Wherever they go is safe,

Wherever they come is strong

Happiness for themselves and

Happiness for other people. (Bell) 

  

May the Day be Well

May the day be well and the night be well.

The day and night whose six times are auspicious.

All the periods are peaceful.

May the Buddha and Bodhisattva bless and protect us.

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 the Original Master Sakyamuni Buddhaya.

(Bell)

 

Practicing wholesome things daily

In the morning, say something wholesome,

In the afternoon, say something wholesome,

In the evening, say something wholesome,

We have a joyful day and night.

In the morning, think about something wholesome,

In the afternoon, think about something wholesome,

In the evening, think about something wholesome,

We have a joyful day and night.

In the morning, do something wholesome,

In the afternoon, do something wholesome,

In the evening, do something wholesome,

We have a joyful day and night,

We have a joyful year and life.

Namo Fully Enlightened Buddhaya (Bell)

 

Four Practitioner’s Vows

Sentient beings are numberless, I vow to save them all.
Defilements are endless, I vow to end them all.
Dharma cultivation is limitless, I vow to practice it.
The Buddha’s way is supreme, I vow to attain it.

Namo Fully Awakened Buddhaya. 

(3 times, Bell)

 

Discourse on Loving-Kindness / Metta Sutta[10]

This is what should be done 
By one who is skilled in goodness, 
And who knows the path of peace:

Let them be able and upright, 
Straightforward and gentle in speech. 
Humble and not conceited, 
Contented and easily satisfied. 
Unburdened with duties and frugal in their ways.

Peaceful and calm, wise and skillful,

Not proud and demanding in nature.

Let them not do the slightest thing

That the wise would later reprove. 
Wishing: In gladness and in safety, 
May all beings be at ease. 
Whatever living beings there may be;

Whether they are weak or strong, omitting none,

The great or the mighty, medium, short or small,

The seen and the unseen, 
Those living near and far away, 
Those born and to-be-born, 
May all beings be at ease! 
Let none deceive another, 
Or despise any being in any state. 
Let none through anger or ill-will 
Wish harm upon another. 
Even as a mother protects with her life

Her child, her only child, 
So with a boundless heart 
Should one cherish all living beings: 
Radiating kindness over the entire world:

Spreading upwards to the skies, 
And downwards to the depths; 
Outwards and unbounded, 
Freed from hatred and ill-will. 
Whether standing or walking, seated or lying down

Free from drowsiness,

One should sustain this recollection. 
This is said to be the sublime abiding. 
By not holding to fixed views, practitioners do not fall into wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration,

The pure-hearted one, having clarity of vision,

Being freed from all sense desires, 
Is not born again into this world. (Bell)

 

Great Compassion Chanting Daily

Practicing Spreading the Daily Compassion Heart to All Directions

In the Morning I wake up, I smile and recognize that my eyes are still bright and I can see everything clearly around me, my ears can hear everything clearly around me, my nose breathes in and breathes out mindfully and consciously, my tongue enjoys the Dharma happiness, my body feels peaceful, healthy, and well. I forward my mind to the East, the West, the South, the North, both the Above and Below directions, I pray for all sentient beings and insentient beings living there in peace, joy, love, and understanding together.

When I practice so regularly anywhere and anytime, my mind gets imbued with the substances of  compassion, wisdom, peace, and happiness to myself and to others right here and right now in the present life. May all living things and living beings on earth be well and happy and freed from suffering.

Namo Compassion Mother Buddhaya

Namo Compassion Father Buddhaya. (Bell)

 

May the Day be Well

May the day be well and the night be well.

The day and night whose six times are auspicious.

All the periods are peaceful.

May the Buddha and Bodhisattva bless and protect us.

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 the Original Master Sakyamuni Buddhaya.

(Bell)

 

 Four Practitioner’s Vows

Sentient beings are numberless, I vow to save them all.
Defilements are endless, I vow to end them all.
Dharma cultivation is limitless, I vow to practice it.
The Buddha’s way is supreme, I vow to attain it.

Namo Fully Awakened Buddhaya 

(3 times, Bell).

 

DISCOURSE ON THE BUDDHA’S DEVOTEES

Thus have I heard. On the occasion the World-Honored One was staying at the Jetavana Monastery wholeheartedly offered by businessman Anathapindika and prince Jeta. One beautiful day, this businessman along with five hundred devotees paid a visit and homage to Venerable Sariputta and other monastics. At that time, Venerable Sariputta used many skillful teachings to preach the Dharma to them, bring many joyful feelings of the Dharma practice, and help them arouse their confident hearts of thirsting for the Triple Gem.            

Then, Venerable Sariputta led them all to a hut of the Buddha, prostrated at his feet, and sat down respectfully to one side in mindfulness and awakening postures. The World-Honored One considerately taught them the key things that devotees[11] should be diligent to practice the Buddhadharma daily to bring peacefulness and happiness to themselves and to others right in the present life. (Bell)

The key things, namely, are the five ethical trainings and four noble contemplative minds. If devotees lead their devotional and exalted lives, and regularly practice them, right in the present life, they can obtain perfect peacefulness and happiness, contribute to bringing authentic peace to the many all over the planet. Coming at the time of death, they certainly know that they will not fall into the evil realms of hells, hungry ghosts, and animals. Upon understanding and practicing so, devotees have the ability to cultivate, transform their bodies and minds, attain the stream of holy fruition right in life, and have no fear of descending into dark ways.       

The first ethical trainings:  Devotees who are determined to keep far away from all forms of killing living beings, including creatures. Be aware to nurture and arouse our loving-kindness and compassion hearts by protecting our and others’ lives. Not killing ourselves, not ourselves killing living beings, not telling others to kill living beings, not inciting others to kill living beings, and not seeing others killing sentient beings, we rejoice to follow them. Aware to protect natural environment, give up weapons and violence, practice loving-kindness and compassion, transform anger and hatred, know to repent, correct, and be ashamed of wrong doings. Thanks to practicing so, devotees have the ability to eradicate the roots of intention of killing, lead their lives of peacefulness and happiness right in the world (Bell).

The second ethical trainings: Devotees who are determined to keep far away from all forms of stealing, not to take what is not given, respect the possessions of others, cherish almsgiving, help people go beyond needy circumstances, find joy before almsgiving, during almsgiving, and after almsgiving; almsgiving without regretting and almsgiving without expecting anything in return. Thanks to practicing so, devotees have the ability to transform and let go of their greedy and stingy hearts, lead their lives of integrity and altruism. (Bell)  

The third ethical trainings: Devotees who are determined to keep far away from sexual misconduct and adultery, live faithfully with a legal spouse, stay away from kids’ sexuality, spend an appropriate time looking after descendants, do not allow them to play violent games, limit them to play online electronic games, allow them to school, spend time helping them do homework, and teach understanding and love to them. Thanks to practicing so, devotees have the ability to build happiness for their families, and contribute to bringing peacefulness to schools and to societies. (Bell)        

The fourth ethical trainings: Devotees who are determined to keep far away from telling lies – only tell the truth, do not say anything deceitful and false – only say reliable and confident words, do not say anything separate and disharmonious – only say words of construction and suggestions, do not say anything rude and evil – only say polite and elegant words, do not say anything useless and meaningless– only say useful and meaningful words, do not say anything despicable, contemptuous, and reproachful – only say commendable, appreciative, and solidarity words, do not say anything critical, hasty, stressful, and angry – only say loving, affable, pleasant, harmonious, reconciling words. Thanks to practicing so, devotees are worthy to get confident, have the ability to bring prestige and peace to many people. (Bell)

The fifth ethical trainings: Devotees are determined to keep far away from alcohol, intoxicants, smoking, and gambling, especially narcotics, to give up depraved and violent enjoyment habits, such as movies, newspapers, radio, television, not to buy, sell, product, and stockpile weapons and poisons, not to plant cannabis and opium, not to broker and trade in people and rare wildlife. 

Be aware that the consumption and use of four kinds of daily nutriments comprise edible foods, feeling foods, volitional foods, and conscious foods in mindfulness and awareness, devotees can abandon and let go of those toxins. Thanks to understanding and practicing so, they can live their healthy and lucid lives and contribute to bringing true peacefulness and happiness to themselves and to others right in the present life. (Bell)

The five ethical trainings have been taught by the Tathagata, next are the four noble contemplative minds.

The first noble contemplative mind: Devotees should contemplate that “The World-Honored Buddha; the Master is our peaceful, noble, and spiritual Leader; the Master is the most worthy to be made offerings; the Master understands and loves; the Master has fully virtuous conduct and insight; the Master has obtained perfectly peacefulness and deliverance; the Master understands the world clearly; the Master has the ability to subjugate people; the Master of both gods and human beings; the Master attained enlightenment and awakening completely; the Master is worthy to be best honored and respected in the world.” (Bell)

The second noble contemplative mind: Devotees should contemplate that: “The Dharma of the World-Honored One that has been well proclaimed by the Buddha himself is very practical in the present, has value beyond time, has the ability to transform one’s body and mind, has the ability to extinguish defilements of greed, anger, delusion, arrogance, doubt, wrong view, etc. Taking refuge in the Dharma, a wise one who can also cultivate oneself masters the Dharma, comes and sees, comes and hears, comes and understands, comes and learns, comes and practices, comes and enjoys the flowers and fruits of peacefulness and happiness right here and right now in the present life.” (Bell)

The third noble contemplative mind: Devotees should contemplate that: “The Sanghabody of the World-Honored One is the Community going on the really good, true, honest, beautiful, and appropriate path; the Community following the Buddhadharma practices the Buddhadharma, and lives correctly with the Buddhadharma. In the noble Community, there are those who have attained and are attaining the holy fruition of the stream-enterer, the once-returner, the non-returner,  and that of Arahant, comprise four pairs and eight fruitions of holy people,[12] accomplish all aspects of ethics, meditation, wisdom, deliverance, and deliverance with right understanding. This Community, deserving to be taken refuge in, served, respected, honored, admired, and made offerings, is the field of merit good for people to sow and to plant.”[13] (Bell)

The fourth noble contemplative mind: Devotees should contemplate that: “The Dharma Precepts of the World-Honored One – the Disciplines (Vinaya) and right mindfulness the Sanghabody has been receiving, practicing, spreading, and observing are the perfect precepts (Sīla) body, are the never broken precepts body, are the never polluted precepts body, are the never spotted precepts body, are the never mingled precepts body, are the precepts body praised and admired by the wise people, are the precepts body with the potential to protect freedom, are the precepts body leading us to fearlessness, are the precepts body leading us to morality, meditation, wisdom, deliverance, and deliverance with right understanding, are the precepts body leading us to peacefulness and happiness forever.”[14] (Bell)

Dear devotees, thanks to contemplating and practicing the four noble contemplative minds entirely, you have the ability to put an end to cravings, ignorance, unhappiness, sorrow, and suffering, transform afflictions of greed, anger, delusion, etc., go beyond the three evil realms of hells, hungry ghosts, and animals, obtain happiness and great joy, build a Paradise or a Pure Land right on earth, and open up many stable and bright directions for life (Bell). 

After having proclaimed the five ethical trainings and four noble contemplative minds to devotees, the World-Honored One considerately summarizes a verse of easy-understanding example as follows: 

You who should be bright

Know fear of the evil realms

Diligently practice the Dharma

To transform all sufferings.

Observing the five ethical trainings:

Not killing living beings

Nourishing the compassion heart

Leading lives of little sickness and sorrow

Your longevity always increases.

Not taking what is not given

Letting go of your stingy hearts

Knowing to make offerings and almsgiving

Bringing benefits to yourselves and to others.

Not doing sexual misconduct and adultery

Not abusing children’s sexuality

Faithful to a spouse

Living peacefully and happily.

Not saying deceptive words

Only telling the truth

Right conviction and prestige

Are always trusted.

Determined not to use

Alcohol and drugs

Gambling and smoking

Your minds become lucid and calm.

You frequently contemplate

Virtues of the Buddha,

The Dharma and Sangha,

Ethics and meditation,

Wisdom and deliverance.

Joy in almsgiving

Joy in making offerings

Skillfully sowing and planting the field of merit

Skillfully cultivating good faculties

Diligently practicing right mindfulness

Enlightenment and happiness

Appear right in the present. (Bell)

Devotees hear clearly

The Tathagata set the examples:

Observe a flock of cows

With the yellow, white ones

With the red, black ones

The brown ones with yellow spots

Or the pigeon gray color.

whether they bring any color

Or where they come from

But their true values

Depend on their transportable strength.

Those that are healthy

are well trained

Pull the carts strongly and quickly

Transport many trips

Are the useful oxen.

All over the world

Many kinds of different people

Kings or civilians

Monastics or lay followers

Females or males

The young or the old

Those who observe the precepts

Live peacefully and calmly

Become people of ethics

Become people of paragons

For oneself and for others.

Making offerings to people like this

Will obtain great virtuous blessings.

The Tathagata never discriminates

Between castes and origins

Those who lack talent, virtue

Wisdom, and cultivation

Do not enlighten anyone,

Do not make benefit for anyone.

Making offerings to those people

Without great virtuous blessings.

The Tathagata’s disciples

Always cultivate wisdom and virtue

Their hearts direct to the World-Honored One

Diligently practice the Buddhadharma

Diligently support the Sangha

Cultivate the good faculties

Sow the field of merit

Attain Nibbana – true happiness

Right in the world.

After letting go of the physical bodies

You are born up to a peaceful realm

Continue vowing to save living beings

In the worlds of gods and human beings

practice the Dharma together

To bring benefits to themselves and to others.

After having listened to the Buddha’s teachings, Venerable  Sariputta, Monastics, the businessman Anathapindika, and the five hundred devotees feel delighted and excited, understand the Buddha’s teachings thoroughly, vow to practice, and propagate the Buddhadharma to bring benefits and happiness to living beings together. (Bell)

 

Recollection of Gratitude to the Three Jewels  

Recollection of Gratitude to the Buddha Jewels

The World-Honored Buddha;

the Master is our peaceful, noble, and spiritual Leader;

the Master is the most worthy to be made offerings;

the Master understands and loves;

the Master has fully virtuous conduct and insight;

the Master has obtained perfect peace, joy, and deliverance;

the Master understands the world clearly;

the Master has the ability to subjugate people;

the Master of both gods and human beings;

the Master has attained enlightenment and awakening completely;

the Master deserves to be best honored and respected in the world. (Bell)

 

Recollection of Gratitude to the Dharma Jewel

The Dharma Jewel of the World-Honored One that has been well proclaimed by the Buddha himself is very practical in the present,

has value beyond time,

has the ability to transform one’s body and mind,

has the ability to extinguish defilements of greed, anger, delusion, arrogance, doubt, wrong view, etc.

Taking refuge in the Dharma, a wise one who can also cultivate oneself masters the Dharma,

comes and sees,

comes and hears,

comes and understands,

comes and learns

comes and practices,

comes and enjoys the flowers and fruits of peacefulness and deliverance right here and right now in the present life. (Bell)

 

Recollection of Gratitude to the Sangha Jewels 

The Sangha Jewels of the World-Honored One mean the Community is going on the really good, true, honest, beautiful, and appropriate path;

the Community following the Buddhadharma practices the Buddhadharma, and lives correctly with the Buddhadharma.

In the noble Community, there are those who have attained and are attaining the holy fruition of the stream-enterer, the once-returner, the non-returner,  and that of Arahant, comprise four pairs and eight fruitions of holy people,[15] accomplish all aspects of ethics, meditation, wisdom, deliverance, and deliverance with right understanding.

This Community, deserving to be taken refuge in, served, respected, honored, admired, and made offerings, is the field of merit good for everyone to sow and to plant.[16] (Bell)

Recollection of Gratitude to the Dharma Precepts

The Dharma Precepts of the World-Honored One;

the Disciplines (Vinaya) – right mindfulness the Sanghabody receiving, practicing, spreading, and observing,

are the perfect precepts (Sīla) body,

are the never broken precepts body,

are the never polluted precepts body,

are the never spotted precepts body,

are the never mingled precepts body,

are the precepts body praised and admired by the wise people,

are the precepts body with the ability to protect freedom,

are the precepts body leading us to fearlessness,

are the precepts body leading us to morality, meditation, wisdom, deliverance, and deliverance with right understanding,

are the precepts body leading us to peacefulness and happiness forever.[17] (Bell)

 

The Heart Sutra of Insight that Bring Us to the Other Shore

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. After this penetration, he overcame all ill-being. “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.

Listen, Sariputra, all phenomena bear the mark of emptiness; their true nature is the nature of no Birth no Death, no Being no Non-being, no Defilement no Immaculacy, no Increasing no Decreasing.

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, the six Sense Objects, and the six kinds of Consciousness are also not separate self-entities.

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. (Bell)

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

Gate, gate, pāragate, pārasamgate, bodhi, svaha” Bell).

“Gone, Gone, Well Gone, Gone beyond the other Shore, Got Enlightenment so happily.” (3 times, Bell)

 

Contemplation of Body, Mind, and Karma

I am of the nature to grow old, I cannot escape growing old;

I am of the nature to have ill health, I cannot escape having ill health;

I am of the nature to die, I cannot escape death;

All things are created and caused by my bodily action, verbal action, and mental action, I cannot let go of them, whether it is good karma or non good karma; Aware of  this, good karma I continue upholding and developing; non good karma I try to recognize and transform;

All relatives, loved ones, and things I cherish today are of the nature to change. There is no way to escape being separated from them.

My actions are my only true belongings. I cannot escape the consequences of my actions. My actions are the ground on which I stand. (Bell)

 

Freedom of Body and Mind

This body is not mine,

I am not limited by this body.

I am an infinite life,

I have never been born,

and also have never died.

Look! Sea is wide and sky is high,

densely innumerable stars.

All are together manifested in me

from the spiritual source of consciousness mind,

from all lives I am free.

Birth and death are the gateway in and out,

they are the hide-and-seek games.

Smile together with me.

Breathe together with me.

Recite the Buddhas’names together with me.

Practice meditation together with me.[18] (Bell)

 

Discourse in Person Knows the Best Way to Live Alone [19]

The Buddha has taught:

Do not pursue the past,

Do not lose yourself in the future

The past is not any longer,

The future has not yet come.

 

Looking deeply at life as it is

In the very here and now

Practitioner dwells

in the stability and freedom.

 

We must be diligent today

To wait until tomorrow is too late.

Health will get weaker and weaker

We cannot practice.

Death comes suddenly 

It is very difficult for us to know it in advance.

 

A person knows how to dwell in

Both day and night in mindfulness

The Buddha calls him or her as

The person knows the best way to live alone. (Bell)

 

Five Ethical Trainings Chanting

Words of Opening Reminders

Dear the Sangha, please listen. Today is the day of chanting the Five Ethical Trainings. In the spirits of cultivation, harmony, solidarity, peacefulness, and happiness, we have a wholesome opportunity to gather at this Dharma center. It is the employment of meaning, practicality, and usefulness for oneself and others right in the present life. (Bell)

The Five Mindfulness Trainings

The Five Mindfulness Trainings, the five methods of daily ethical practice, represent the practical and fundamental teachings of the Buddha, namely the Four Noble Truths and the Noble Eightfold Path, or the path with the eight lanes interrelates very closely together, have the ability to help us practice right understanding and true love, and have the ability to lead to healing, transformation, and happiness for ourselves and for the world. To practice the Five Ethical Trainings is to cultivate the insight of interbeing, or Right View, which can remove all fanaticism, intolerance, discrimination, fear, hatred, and despair. If we live and practice the Five Ethical Trainings well, we are already on the path of a bodhisattva. The Five Ethical Trainings symbolize the Buddhist vision of the global spiritual ethics. Knowing we are on that path, we do not remain any reason at all to worry about our lives in the present and fear in the future.

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 learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, whether in my thinking, or in my way of life. Seeing that harmful actions arise from fear, anger, hatred, and avarice, which in turn come from dualistic and discriminative thinking, I vow to learn about an attitude of openness, non-discrimination, and non-attachment to any view, doctrine, or ideology in order to transform the seeds of violence, fanaticism, dogmatism, and intolerance in myself and in the world.

In the past time, do you try to learn and cultivate the First Mindfulness Training?

(In-breath and out-breath, Bell)

The Second Mindfulness Training: True Happiness

Aware of the suffering caused by exploitation, stealing, oppression, and social injustice, I am committed to practicing sharing my time, energy, and material resources with the needy in the three aspects of thinking, speaking, and acting in my daily life. I am determined to practicing joy before almsgiving, joy during almsgiving, and joy after almsgiving. I am committed not to taking what is not given, not to taking other people’s possessions to make my own assets, and not to possessing anything that should belong to others. I vow to practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; I know that true happiness is not possible without understanding and compassion, while going a search for happiness by running after power, fame, wealth, and sensual pleasures can bring many ties and despair. I am aware that true happiness depends on my mental attitude and not on external conditions. Practicing knowing enough help me live happily in the present moment to recognize the happy conditions I have had. I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth and stop contributing to climate change.

In the past time, do you try to learn and cultivate the Second Mindfulness Training?

(In-breath and out-breath, Bell)

The Third Mindfulness Training: True Love

Aware of the suffering caused by sexual misconduct, 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 one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness – which are the four basic elements of true love – for making my happiness and other people’s happiness increase. Practicing true love, we know that we will continue beautifully into the future.

In the past time, do you try to learn and cultivate the Third Mindfulness Training?

(In-breath and out-breath, Bell)

The Fourth Mindfulness Training:

Loving Speech and Deep Listening 

Aware of the suffering caused by a lack of mindful speech and the lack of ability 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 am committed to practicing mindful breathing and walking in order to recognize and to look deeply into my anger. I know the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in other people. I am committed  speaking and listening in a way that can help myself and others to transform 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 am committed practicing Right Diligence to nourish my capability of understanding, love, joy, happiness, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.

In the past time, do you try to learn and cultivate the Fourth Mindfulness Training?

(In-breath and out-breath, Bell)

 The Fifth Mindfulness Training:

Nourishment and Healing 

Aware of the suffering caused by a lack of mindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I am committed practicing looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness to avoid consuming harmful products. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, including certain violent and debauched websites and electronic games, such as TV programs, films, magazines, books, gambling, and conversations. I am committed to regularly practicing coming back to the present moments to be in touch with the refreshing, healing and nourishing elements in me and around me, neither 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 another suffering by losing myself in consumption. I am committed to consuming, nourishing, and developing the active seeds in myself and in others. I am determined to look deeply into the interrelations of living things and living beings to learn ways to 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.

In the past time, do you try to learn and cultivate the Fifth Mindfulness Training?

(In-breath and out-breath, Bell)

The Five Mindfulness Trainings we proclaimed above are the foundations of family happiness and the substance of aspiration to save living beings. To penetrate deeply into the Buddha’s teachings, every mid-month at least once, we have to regularly chant and apply the Five Mindfulness Trainings in our daily lives. Time passes rapidly as arrow flies. Let us make an effort to bring peacefulness and happiness to ourselves and others right here and right now in the present life.

Great Assembly says the diligent vows in unison: “We try to practice the Buddha’s teachings.”

Ceremony Master says recitation out: Wholeheartedly pay homage to the Buddha, the Dharma, and the Sangha forever present in the three lifetimes and ten directions (Bell, prostration). 

 

The Heart Sutra of Insight that Bring Us to the Other Shore

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. After this penetration, he overcame all ill-being. “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.

Listen, Sariputra, all phenomena bear the mark of emptiness; their true nature is the nature of no Birth no Death, no Being no Non-being, no Defilement no Immaculacy, no Increasing no Decreasing.

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, the six Sense Objects, and the six kinds of Consciousness are also not separate self-entities.

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. (Bell)

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

Gate, gate, pāragate, pārasamgate, bodhi, svaha” (Bell).

“Gone, Gone, Well Gone, Gone beyond the other Shore, Got Enlightenment so happily.” (3 times, Bell)

 

Watering Seeds of Joy

My mother, my father,

they are in me.

When I look,

I see myself in them.

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, step by step, to transform them.

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.

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 in others.

I know that if I practice

all this in the right way,

after only seven days

I will be able to change the situation,

establish communication,

smile and transform some suffering and increase my happiness.

I would like to beg the World-Honored One

to witness what is in my heart.

With mind and body in perfect unity,

I bow my head and prostrate. (Bell)

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 an open heart and one-pointed mind

I turn to the Three Jewels.

The Fully Enlightened One, beautifully seated, peaceful, and smiling a living source of understanding and compassion,

to the Buddha I go for refuge.

The path of mindful living,

leading to healing, joy, and

enlightenment, the way of peace,

to the Dharma I go for refuge.

The loving and supportive

community of practice,

realizing harmony, awareness, and liberation,

to the Sangha I go for refuge.

I am aware that the Three Gems are within my heart.

I vow to realize them,

practicing mindful breathing and smiling, looking deeply into things.

I vow to understand living beings and their suffering.

to cultivate compassion and loving kindness, to practice joy and equanimity.

I vow 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 my body healthy.

I vow to let go of all worries and anxiety

in order to be light and free.

I am aware that I owe so much
to my parents, teachers, friends, and all beings.

I vow to be worthy of their trust, to practice

wholeheartedly so that understanding and compassion will flower,

helping living beings to be free from their suffering.

May the Buddha, the Dharma, and the Sangha support my efforts. (Bell)

Nourishing Happiness

Sitting here in this moment, protected by the Sangha,

my happiness is clear and alive.

What a great fortune to have been born a human, to encounter the Dharma,

to be in harmony with others, 

and to water the Mind of Love in this beautiful garden of practice. 

The energies of the Sangha and mindfulness trainings

are protecting and helping me not make mistakes

or be swept along in darkness by unwholesome seeds.

With kind spiritual friends, I am on the path of goodness,

illumined by the light of Buddhas and Bodhisattvas.

Although seeds of suffering are still in me

in the form of afflictions and habit energies,

mindfulness is also there, helping me touch

what is most wonderful within and around me.

I can still enjoy mindfulness of the six senses:

my eyes look peacefully upon the clear blue sky,

my ears listen with wonder to the songs of birds,

my nose smells the rich scent of sandalwood,

my tongue tastes the nectar of the Dharma,

my posture is upright, stable, and relaxed,

and my mind is one with my body.

If there were not a World-Honored One,

if there were not the wonderful Dharma,

if there were not a harmonious Sangha,

I would not be so fortunate

to enjoy this Dharma happiness today.

My resources for practice are my own peace and joy.

I vow to cultivate and nourish them with daily mindfulness.

For my ancestors, family, future generations, 

and the whole of humanity, I vow to practice well.

In my society I know that there are countless people suffering,

drowned in sensual pleasure, jealousy, and hatred.

I am determined to take care of my own mental formations, 

to learn the art of deep listening and using loving speech in order to encourage

communication and understanding and to be able to accept and love.

Practicing the actions of a bodhisattva,

I vow to look with eyes of love and a heart of understanding.

I vow to listen with a clear mind and ears of compassion, 

bringing peace and joy into the lives of others,

to lighten and alleviate the suffering of living beings.

I am aware that ignorance and wrong perceptions 

can turn this world into a fiery hell.

I vow to walk always upon the path of transformation, 

producing understanding and loving kindness.

I will be able to cultivate a garden of awakening.

Despite impermanent life,

Despite birth, sickness, old age, and death,

I have had a path of practice,

There is nothing to fear any longer.

It is a great happiness to be alive in the Sangha

with the practice of mindfulness trainings, concentration, and wisdom

to live every moment in stability and freedom,

to take part in the work of relieving others’ suffering,

the career of Buddhas and Bodhisattvas.

In each precious moment, I am filled with deep gratitude.

I bow before the World-Honored One.

Please bear witness to my wholehearted gratitude, embracing all beings with arms of great compassion. (Bell)

 

 Thiện Sinh Sutra Chanting 

Thus have I heard. Once the Buddha was living at the Bamboo Forest Monastery, along with one thousand two hundred and fifty Monastics, put on robes, carried bowls, and entered the Rājagaha City to collect alms. When they saw a young man Thiện Sinh,[20] a householder’s son, every morning, obeying his father’s teachings, taking a shower, dressing neatly, putting his hands together to prostrate to the East, the West, the South, the North, the Zenith, and the Nadir, the Buddha taught the young man thoughtfully about the meanings of the prostration to the six following directions:   

1) The East represents Parents and Children

Children’s duties

Listen, Thiện Sinh, to parents, children have the five duties: 1/ Providing necessarily material and spiritual needs for their parents. 2/ Helping them to do the hard tasks. 3/ Protecting kinship dignity and family tradition. 4/ Maintaining inheritable property. 5/ Having responsibility to look after funerals in accordance right with the Dharma when parents passed away.

Parents’ duties

Toward children, parents also have the five duties: 1/ Teaching their children to do good, not to do evil. 2/ Advising them to be close with wholesome teachers, good friends, and natural environments. 3/ Suggesting and choosing proper jobs for children. 4/ Building good husband and wife for them. 5/ Entrusting the inherited possessions and benefits to them in the allotted time.  

The Prostration to the East in accordance with the Buddha’s teachings means children have their filial duties to support their parents and parents have the responsibility to bring up and educate their children to become talented and virtuous people. (O)

2) The West represents wife and husband

Wife’s duties

Listen, Thiện Sinh, toward the husband, whose wife has the five duties: 1/ Taking care of neat and tidy housework. 2/ Cordially welcoming friends and relatives of her husband’s family side. 3/ Being faithful to him. 4/ Maintaining wealth wife and her husband earned. 5/ Doing the domestic chores briskly and quickly.

Husband’s duties

Toward wife, whose husband also has the five duties: 1/ Loving his wife. 2/ Learning the way to listen and say loving speech with her. 3/ Having confidence in her. 4/ Knowing to buy birthday gifts for her. 5/ Entrusting power and providing the necessary things for her.

The Prostration to the West in accordance with the Buddha’s teachings means the husband and his wife live faithfully, know concessions, and have each other’s confidence to build happiness and warmness for their family. (O)   

3) The South represents teachers and students

The students’ duties

Listen, Thiện Sinh, toward teachers, students have the five duties: 1/ Being respectful, polite, and willing to help the teachers to do the necessary things. 2/ Knowing to obey the teachers’ teachings. 3/ Knowing to listen and learn about the good things from the teachers. 4/ Having to have the spirit of eagerly learning something to be unknown with the teachers. 5/ Knowing to practice, apply, and create something to have been learnt.

The teachers’ duties

Toward students, teachers also have the five duties: 1/ Teaching their students right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration and meditation. 2/ Guiding students pedagogical methods. 3/ Do not hide knowledge, and wholeheartedly transmitting knowledge and life experience to students. 4/ Transmitting bodily teachings, verbal teachings, mental teaching to students. 5/ Expecting students to become talented and virtuous people and be better than teachers.

The prostration to the South in accordance with the Buddha’s teachings means both teachers and students are virtuous and exemplary people knowing to transmit, connect, and apply Dharma knowledge as well as secular knowledge into their daily lives to benefit the many right in the present life. (O)

4) The North represents your duties towards relatives and friends

Your duties towards your relatives

Listen, Thiện Sinh, toward your relatives, you have the five duties: 1/ Advising relatives to do good. 2/ Encouraging them to keep far away from evil. 3/ Using the method of watering flowers to praise them. 4/ Visiting them when they get sick. 5/ Wholeheartedly helping them when they meet needy circumstances.

Your duties towards friends

To friends, you also have the five duties: 1/ Helping your friends when meeting difficulty. 2/ Do not leave friends when they are in misfortune. 3/ Playing with good friends who can help you succeed easily in life. 4/ Advising them to stop and let go of the unwholesome things. 5/ Communicating with friends in the spirit of dialogue, idea contribution, building, joy, sympathy, and equality.

The Prostration to the North in accordance with the Buddha’s teachings means expressing your tolerant, close, lovely, and understanding heart with your relatives and friends. (O) 

5) The Zenith represents monastics and lay followers

Lay followers’ duties

Listen, Thiện Sinh, toward monastics, lay followers have the five duties: 1/ Choosing the Triple Gem as the most firmly spiritual refuge. 2/ Learning, understanding, practicing, and applying the Five Ethical Trainings into the daily life. 3/ Skillfully expressing their good hearts to create merit, make offerings, and support the Three Jewels. 4/ Do not idolize any personal monk or nun, but consider all talented and virtuous monastics as your Masters. 5/ Knowing how to observe and select which teachings after bringing out to apply and practice those teachings suitably for the many right in the present life should practice them, and vice versa, should keep far away from them. 

     Monastics’ duties

To lay Followers, monastics have the five duties: 1/ Instructing the Five Ethical Trainings and the Noble Eightfold Path for lay followers. 2/ Instructing Dharma Learning including Virtue, Concentration, Wisdom, and Dharma Practice including Samatha Meditation and Vipassana Meditation. 3/ Instructing lay followers to express their hearts joyfully before making offerings, joyfully during making offerings, and joyfully after making offerings. 4/ Instructing lay followers to have right and firm confidence in the Three Jewels. 5/ Instructing lay followers to learn ways of practicing recollection of gratitude to the Buddha, the Dharma, and to the Sangha.

The Prostration to the Zenith in accordance with the Buddha’s teachings means both lay followers and monastics are determined to learn, understand, cultivate, and apply the Buddhadharma into their daily lives to bring flowers and fruits of peacefulness and happiness for the many right in the present life. The Dharma protection and the Dharma propagation between lay followers and monastics connect together very closely. (O)

6) The Nadir represents employees and managers

Employees’ duties

Listen, Thiện Sinh, toward managers, employees have the five duties: 1/ Going to work early and punctually. 2/ Having the responsibility to finish employment when assigned. 3/ Doing orderly and methodical employment. 4/ Aware to protect general property. 5/ Respecting, esteeming, and defending prestige and dignity for managers.  

Managers’ duties

To employees, managers also have the five duties: 1/ Entrusting appropriative employment with the ability and degree for employees. 2/ Providing employees with salary or eatables and drinkables. 3/ Taking care and greeting thoughtfully when employees get sick. 4/ Commending and appreciating the excellent achievements for employees. 5/ Giving employees a suitable vacation.   

The Prostration to the Nadir in accordance with the Buddha’s teachings means managers and employees always have the mutual duties and responsibilities for both material and spirituality. (O)

The six directions are taught above, the World-Honored One warmly advised the young man Thiện Sinh the essential things through the summarized versa as follows:

Parents are the East

Teachers are the South

Wife and husband are the West

Relatives are the North

Employees are below

Monastics are above

Exemplary practitioners

The prostration to those directions.

When living in happiness

When dying in peacefulness

The wise people cultivating so

Live for themselves and for others

Always bring benefits

For all people in the world.

On the way of cultivation

Relying on wholesome friends

Learning about virtuous people

Bringing welfare for living beings.

Living in the world

We know to do good

Advise people to do good

Peace always increases.

True Buddhist people

whose bodies do something wholesome

whose minds think about something wholesome

whose mouths say something wholesome

whose bodies and minds are regularly at ease. (O)

Practitioners go into life

As flowers blossom everywhere

Solemnly and freely

To make life be joyful and peaceful.

As bees going to search for flower

Cling to flower to suck its nectar

Finish sucking it, flying away

But flower remains undamaged.

Diligently protecting the Dharma

Diligently supporting the Sangha

Making offerings to the Worthy One

being the fields of the topmost virtue.

The above-mentioned things

Practitioners always implement

Their bliss and virtue are bigger and bigger

As river water flows down into the ocean. (O)

The six Directions above taught by the Buddha are the six ethical relationships interconnecting together very closely between families, schools, and societies, containing the values of humanities, engaged life, cause, effect, duties, and responsibilities so deeply, and helping practitioners be aware to live in peace and happiness for oneself and for others right in the present life. The Buddha’s teachings have many pragmatic and surpassing meanings beyond space and time.

Whether living in anywhere, or any country in the world, if practitioners skillfully apply the Thiện Sinh Sutra in their daily lives in the right place, at the right time, and on the right object, certainly they will bring a lot of material substances of cultivation, peacefulness, and happiness for many people right in the present life.       

After having listened to the Buddha’s teachings, the young man Thiện Sinh is extremely happy to respectfully pay homage to the Buddha and express the praiseful heart of the meaningful words as follows: “How wonderful it is, respectfully dear the World-Honored One! How marvelous it is, respectfully dear dear the Exalted One! The Dharma skillfully proclaimed by the Buddha himself is very practical, present, specific, and clearly, has penetrated deeply into my heart, make my mind softer, gentler, and better. The Buddhadharma has opened my mind suddenly brighten up, as a person who erects upright what is fallen down turns face upward what is overturned, opens out what is closed secretly, reveals what is hidden, shows the way to those who are lost, carries light into the darkness so that those who have eyes can see visible objects in detail. As a person who goes in the dark night meets light, as a blind person, whose eyes get brightened. By many methods of skillful teachings, the World-Honored One helps me to see everything clearly like daylight.”

May the World-Honored One regard and accept me as the lay follower. From now until my whole life, I am determined to take refuge in the Buddha, the Dharma, and the Sangha, and committed to cultivating the five Ethical Trainings fully:

1/ Respecting lives, developing compassion and loving kindness, protecting natural environment, and nourishing inner peace by being aware not to kill living beings. 2/ Letting go of stingy and greedy mind, expressing the mind of almsgivings, making offerings, and protecting the Triple Gem by being aware not to take what is not given. 3/ Building happiness for family, living faithfully with a legal spouse by being aware not to do sexual misconduct, adultery, and not to violate kids’ sexuality. 4/ Saying the true, harmonious, loving, and pleasant words, bringing the mutual trust by being aware not to tell lies. 5/ Protecting vigorous health, lucid mind, bringing peacefulness and happiness for families, schools, and societies by being aware not to take alcohols, drugs, including smoking, gambling, online violent video games. When aware to keep far away from these toxins, Dharma learning, Dharma practice, Dharma joy, and Dharma happiness have the ability to instill and cool my body and mind. When officially becoming the Buddha’s well-trained follower, the young man Thiện Sinh was extremely happy to hold stable confidence in taking refuge in the Triple Gem, applying, and cultivating the Buddhadharma in his daily life to bring benefits and happiness to living beings.  

Namo the Original Master Sakyamuni Buddhaya.

 (3 times, Bell) 

  

Discourse on the Right Confidences 

Stably Holding the Confidence

Thus have I heard. Once the World-Honored One and his Sangha walked calm steps to the Kalamas’ Kesaputta District of Kosala country. When hearing the Buddha’s and his Sangha’s virtue, solemnity, loving-kindness, and compassion energies go to this place, the Kalamas[21] were delighted to gather around, pay homage to the Buddha, the Sangha, and beg to ask the Buddha a few questions of the right confidences as follows:     

Respectfully dear the World-Honored One, sometimes there were Brahminical clergymen and wanderers, coming here to spread their religious tenets, advise, and entice us into their religion, expound and glorify their doctrines uppermost, despise, scorn, ostracize, and distort others’ doctrines. This issue made us feel hesitant. Among them, who told the truth? and who told the untruth? The doctrines of what religion are right? and the doctrines of what religion are not right? Who should we follow? and who should we not follow? The doctrines of what religion should we follow and the doctrines of what religion should we not follow?” 

The Buddha graciously taught: “Kalamas, you who arouse doubt and indecision have been already of course. In this case, you should not hurriedly believe in anyone and reject the doctrines of what religions when you yourselves do not understand them clearly yet.” There are the ten right confidences you need to understand clearly as follows:

The Ten Right Confidences

1/ Do not hurry to believe in anything whether it is orally transmitted, or it is heard be said again.

2/ Do not hurry to believe in anything whether it is a tradition, legend, habit, or a custom.

3/ Do not hurry to believe in anything whether it is a report, surmise, or a rumor.

4/ Do not hurry to believe in anything whether it is noted in a scripture, or in a book.

5/ Do not hurry to believe in anything whether it is a conjecture, or a metaphysical logic.          

6/ Do not hurry to believe in anything whether it is an axiom, or a stance to be deduced.

7/ Do not hurry to believe in anything whether it only relies on the viewpoint of bias, or on ambiguous data.

8/ Do not hurry to believe in anything whether it is a fixed karma, prejudice, view of permanence, or a view of annihilation.

9/ Do not hurry to believe in anything whether it is a menace, brainwashing with the character implanted a chip of fear in the head, or the threatening of a supreme god fabricated, imagined, thought, and spoke out.

10/ Do not hurry to believe in anything whether it is proclaimed by your missionaries, preachers, or teachers.  

The Right Confidences Gotten Brightened and Exposed

Kalamas, when you yourselves know clearly: “These things are not good, they are blameworthy, they are despised and criticized by the wise people, these things if being performed and accepted, would lead to unhappiness and suffering, then you should strongly abandon them.”

Greed, anger, and delusion are the unwholesome things. Killing living beings, taking what is not given, living in sexual misconduct and adultery, violating kids’ sexuality, telling lies, taking alcohols, drugs, and toxins are the unwholesome things. When you are dominated and controlled by the unwholesome things, you will certainly get unhappy, suffered, scorned, and reproached.

Conversely, Kalamas, when you yourselves know clearly: These things are good, they are praiseworthy, they are praised and lauded by the wise people, these things if being performed and accepted, would lead to peacefulness and happiness, then you should uphold and develop them. Non-greed, non-anger, and non-delusion are the wholesome things. Not killing living beings, not taking what is not given, not doing sexual misconduct and adultery, not violating kids’ sexuality, not telling lies, and not taking alcohols, drugs, and toxins are the wholesome things. When you are dominated and controlled by the wholesome things, you will certainly reap the flowers and fruits of peacefulness and happiness, deserve being praised and lauded by the wise people.

Kalamas, when the wholesome things are well practiced, greed, anger, and delusion are purified and transformed, Dharma joy, Dharma learning, and Dharma practice have the ability to permeate and make your bodies and minds cool and gentle. When a holy follower dwells stably in right mindfulness and awareness, his loving-kindness, compassion, joy, and inclusiveness have the ability to shine anytime and anywhere, embrace all sentient beings and insentient beings. When animosity, bad karma, unhappiness, affliction, and suffering in his mind are ended, right in his present life, he lives very peacefully, and up to when dying, he will be born in a peaceful realm.  

Kalamas, when those who say, think, and do an issue, you should not hurry to believe in them, but you should observe, think, contemplate what do they say, what do they think, and what do they do goes together, coincides together, suits together, and brings benefits to yourselves and others together? If yes, you are determined to follow, practice, nourish, and develop them. If not, you should strongly let go of them.

Kalamas, the ten right confidences and the wholesome things were above taught by the Tathagata. You should remember and practice them well. Out of peace for the many, out of happiness for the many, you should apply and cultivate the Buddhadharma in your daily lives to bring the right and firm confidence for yourselves and for others right here and right now in the present life.

After having heard the Buddha teaching, analyzing, and explaining the right confidences clearly, the Kalamas were extremely happy to respectfully pay homage to the Buddha, and spoke out the meaningful, praiseful, reverential, and metaphorical words as follows:     

“How wonderful it is, respectfully dear the World-Honored One! How marvelous it is, dear the Exalted One! The Dharma skillfully proclaimed by the Buddha himself is very practical, present, specific, and clear, has been penetrated deeply into our hearts, made our minds softer, gentler, and better. The Buddhadharma has opened our minds suddenly brighten up, as a person who erects upright what is fallen down turns face upward what is overturned, opens out what is closed secretly, reveals what is hidden, shows the way to those who are lost, carries light into the darkness so that those who have eyes can see visible objects in detail. As a person who goes in the dark night meets light, like a blind person, whose eyes get brightened. By many skillful methods of teaching, the World-Honored One has helped us to see everything clearly like daylight.

May the World-Honored One regard and accept us as lay followers. From now until our whole lives, we are determined to take refuge in the Buddha, the Dharma, and the Sangha, and committed to practicing the five Ethical Trainings fully: 1/ Respecting lives, developing compassion and loving kindness, protecting natural environment, and nourishing inner peace by being aware not to kill living beings. 2/ Letting go of stingy and greedy mind, expressing the happy mind of almsgiving, making offerings, and protecting the Triple Gem by being aware not to take what is not given. 3/ Building happiness for family, living faithfully with a legal spouse by being aware not to do sexual misconduct, adultery, and not to violate kids’ sexuality. 4/ Saying the true, harmonious, and loving speech, bringing the mutual trust and prestige for the many by being aware not to tell lies. 5/ Protecting vigorous health, lucid mind, bringing peacefulness and happiness for families, schools, and societies by being aware not to take alcohols, drugs, toxins, including smoking, gambling, and playing violent video games online.”

When officially becoming the Buddha’s well-trained lay followers, the Kalamas were extremely happy to hold stable confidence in taking refuge in the Triple Gem, applying, and cultivating the Buddhadharma in their daily lives to bring benefits and happiness to living beings all over the planet.  

Namo the Original Master Sakyamuni Buddhaya.

(3 times, Bell)

 

The Heart Sutra of Insight that Bring Us to the Other Shore

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. After this penetration, he overcame all ill-being. “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.

Listen, Sariputra, all phenomena bear the mark of emptiness; their true nature is the nature of no Birth no Death, no Being no Non-being, no Defilement no Immaculacy, no Increasing no Decreasing.

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, the six Sense Objects, and the six kinds of Consciousness are also not separate self-entities.

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. (Bell)

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

Gate, gate, pāragate, pārasamgate, bodhi, svaha” (Bell).

“Gone, Gone, Well Gone, Gone beyond the other Shore, Got Enlightenment so happily.” (3 times, Bell)

 

 The Three Refuges 

I take refuge in the Buddha, the One who shows me the way of loving-kindness, compassion, and wisdom in lifetime.

Having taken refuge in the Buddha, I clearly see the path of light and beauty in life.

Turning back and taking refuge in the Buddha in myself, I aspire to help all people soon recognize and develop their own enlightened nature.

Namo Buddhaya

Buddhaṃ saraṇaṃ gacchāmi

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

Tatiyampi buddhaṃ saraṇaṃ  gacchāmi.  (Bell)

I take refuge in the Dharma, the way of practicing peace, joy, happiness, understanding, and love for the many right in the present life.

Having taken refuge in the Dharma, I am learning and practicing the Noble Eightfold Path including morality, meditation, and wisdom interrelated very closely with right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Turning back and 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.

Namo Dharmaya

Dhammaṃ saraṇaṃ gacchāmi.

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

Tatiyampi dhammaṃ saraṇaṃ gacchāmi. (Bell)

I take refuge in the Sangha, the Community of cultivated people who vow to lead their lives of ethics, harmony, and awareness to themselves and to others right here and right now in the present life.

Having taken refuge in the Sangha, I am enlightened, instructed, and supported by the Sanghabody on the way of practice. 

Turning back and taking refuge in the Sangha in myself, I aspire to help all people build fourfold Communities, to embrace all beings and support their transformation.

Namo Sanghaya.

Saṅghaṃ saraṇaṃ gacchāmi.

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

Tatiyampi saṅghaṃ saraṇaṃ  gacchāmi. (Bell)

 

Sharing the Merit

Reciting the trainings, 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.

May the merit of this practice benefit all beings and bring peace. (Bell)

 

Express diligent vows and pay thankful respects to the Triple Gem

We, disciples of Gotama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Buddha.

Namo Buddhaya. (Bell, one prostration).

We, disciples of Gotama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Dharma.

Namo Dharmaya (Bell, one prostration).

We, disciples of Gotama Buddha, are always aware of ourselves by day and by night, constantly practice and recollect the light of the Sangha.

Namo Sanghaya (Bell, one prostration).

May we be well,

May we be happy

May we be healthy

May we be peaceful

May we be free from suffering, desire, anger, delusion, hatred, violence, and ignorance.

May the Buddha and Bodhisattvas bless and protect all anytime and anywhere.

Sadhu, Sadhu, Sadhu.

Lành thay, lành thay, lành thay.

Well-done, well-done, well-done.

(Bell, Bell, Bell)

 

The Happy Vesak Rites 

Namo Tassa Bhagavato Arahato Samma SamBuddhassa

(3 times)

Respectfully pay homage to the Buddha: the World-Honored One, the Worthy One, the Exalted One, the Fully Awakened or Enlightened One (Bell).

Incense Offering

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.[22]

We would like to respectfully offer incense of ethics, meditation, wisdom, deliverance, and deliverance with right understanding to the Buddha, Bodhisattvas, harmonious and noble Sangha, Dharma guardians, good gods, proving our sincere minds. (Bell)

Touching the earth in deep gratitude to the Triple Gem

We, your disciples, wholeheartedly pay homage to the Buddha forever present in the three lifetimes and ten directions. (Bell, one prostration)

We, your disciples, wholeheartedly pay homage to the Dharma forever present in the three lifetimes and ten directions. (Bell, one prostration)

We, your disciples, wholeheartedly pay homage to the Sangha forever present in the three lifetimes and ten directions. (Bell, one prostration)

As wonderful as the lotus flower,

as bright as the northern star,  

let us come back and take refuge in the Master of gods and human beings. (Bell)

The Buddha 

The World-Honored Buddha; the Master is our peaceful, noble, and spiritual Leader;

the Master is the most worthy to be made offerings;

the Master understands and loves;

the Master has fully virtuous conduct and insight;

the Master obtained perfect peacefulness and deliverance;

the Master understands the world clearly;

the Master has the ability to subjugate people;

the Master of both gods and human beings;

the Master attained enlightenment and awakening completely;

the Master deserves to be best honored and respected by the world. (Bell)

Touching the earth to deep gratitude to the Buddha:

Wholeheartedly pay homage to Siddhārtha Gautama Bodhisattva,

starting from Tusita heaven,

foreseeing a wholesome omen to holy Maya Queen,

riding a white elephant with six tusks,[23]

entering into his mother’s fetus.

Namo  the Original Master Sakyamuni Buddhaya.

 (Bell, one prostration) 

Wholeheartedly pay homage to Siddhārtha Gautama Bodhisattva,

being born under an Ashoka tree,

being bathed by two currents of warm and cool water,[24]

stepping seven steps[25] lifted out by seven lotuses,

confidently stating out that:

The Enlightened One is topmost.”  

Namo the Original Master Sakyamuni Buddhaya. 

(Bell, one prostration)

Wholeheartedly pay homage to Siddhārtha Gautama Bodhisattva,

for forty nine days and nights,

sitting diligently in deep meditation,

attaining fruit of full enlightenment,

under early morning starlight.

Namo the Original Master Sakyamuni Buddhaya. 

(Bell, one prostration)

Wholeheartedly pay homage to the Buddha,

throughout forty five years,

only proclaiming suffering,

and transforming suffering 

to bring peace and joy to the world today.

Namo the Original Master Sakyamuni Buddhaya. 

(Bell, one prostration)

Wholeheartedly pay homage to the Buddha,

at the age of 80,

entering parinibbāna

under between two Sala trees

leaving his holy bodily relics all over the world.

Namo  the Original Master Sakyamuni Buddhaya. 

(Bell, one prostration)

Wholeheartedly pay homage to the Buddha,

the Master of spiritual instruction, 

the Master of gods and human  beings,

the gentle compassion Father in all realms,

bringing welfare and well-being to all living things and living beings.

Namo  the Original Master Sakyamuni Buddhaya. 

(Bell, one prostration)

 

Sharing the Merit

May the merit of cultivation today
be directed toward all living things and living beings.

We and human beings

can realize the Buddha’s way together.

Sadhu, sadhu, sadhu.

Lành thay, lành thay, lành thay

Well-done, well-done, well-done
       (Bell, bell, bell)

 

Rites of Having Mindfulness Lunch 

Namo Tassa Bhagavato Arahato Samma SamBuddhassa (3 times).

Respectfully pay homage to the Buddha: the World-Honored One, the Worthy One, the Exalted One, the Fully Awakened or Enlightened One (Bell).

We would like to express our wholehearted and deferential hearts in making offerings to parents.

We would like to express our wholehearted and deferential hearts in making offerings to the Buddhas and Bodhisattvas.

We would like to express our wholehearted and deferential hearts in learning, understanding, and practicing the wonderful Dharma.

We would like to express our wholehearted and deferential hearts in making offerings to the Sangha.

We would like to express our wholehearted and deferential hearts in a deep sense of gratitude to good donors contributing to protecting the Triple Gem and making meal offerings to the Community today.

We would like to express our wholehearted and deferential hearts in being grateful to protect the places where we were born, grown up, perfected ourselves in cultivation and learning, lived, and worked. 

We would like to express our wholehearted and deferential hearts in contributing to praying and sharing the merit up to all the dharma realms of sentient beings and insentient beings together leading to the right and the good way.

By the meritorious virtue body,

by the compassion heart,

today, we would like to donate and offer this food to the Sangha, and wish the Sangha peacefulness. (Bell)

The chief person reads out the following practice: The World-Honored One has taught: “While having mindfulness meal, we have to remember to practice the Five Contemplations below. The Community, when you hear the sound of a bell, please keep your minds on reading and reciting together.” (Bell)

  1. This food is the gift of the earth, the sky, numerous living beings, and much hard, loving work.
  2. May we eat with mindfulness and gratitude so as to be worthy to receive this food.
  3. May we recognize and transform our unwholesome mental formations, especially our greed, and learn to eat with moderation.
  4. May we keep compassion alive by eating in such a way that we reduce the suffering of living beings, preserve our planet, end the causes making a change of unusual climate.
  5. We accept this food so that we may nurture our sisterhood and brotherhood, build the Sangha, practice the path of understanding and love, and nourish our ideal of serving all living beings. (Bell) A chief person recites out:

I would like to invite the Community to have mindfulness meal together. Please chant together.

Namo the Original Master Sakyamuni Buddhaya.

(Bell)

 

Sharing the merit

Receiving this food

praying blessing peace for all

disciples and living beings

who follow the right path. (Bell)

 

 

 Rite of Memorial Prayers for the Enlightened Soul

I would like to invite all of you 

Please joyfully come in front of the present altar

All orderly kneel down, and

Wholeheartedly listen to the ceremony of memorial prayers.

Offering incense to the altar

Bow down to the Enlightened Soul the three prostrations

All people sit down, please.

Sincerely listen to the ceremonial Master saying memorial prayers. (Bell Bell Bell)

Lotus blossoms fully in a wholesome realm

The Enlightened Soul understanding the Dharma with the true heart

Believes deeply in the cause and effect, and right confidence

The Noble Eightfold Path is very deep.

Namo Buddhaya

Namo Dharmaya

             Namo Sanghaya.   (Bell)

1) Namo wholeheartedly inviting you to listen to the Budha’s teachings as follows:
Spreading the Dharma all over the directions

Three robes and one bowl on the way of freedom

Being determined to save living beings

Bodhi of perfect fruition is contentedly full of joyful portion.

Today, on the occasion of making the memorial ceremony to the Enlightened Soul …………….at the …………..Temple, Monastics and devotees set up edible food and drinkables to make offerings and wholeheartedly pray for the Enlightened Soul compassionately understanding this.

The fragrance of flowers is reverentially for the Enlightened Soul. (Bell)

I would like to invite you all to recite the names of Sakyamuni Buddha together three times.

Namo The Original Master Sakyamuni Buddhaya.

(Bell) 

2) Namo wholeheartedly inviting you to listen to the Buddha’s teachings as follows:

A bowl of rice from house to house

bodily walking thousands of miles away

Just because of birth and death

Teaching living beings in the past days and months.

Today, on the occasion of making the memorial ceremony to the Enlightened Soul …………….at the …………..Temple, Monastics and devotees set up edible food and drinkables to make offerings and wholeheartedly pray for the Enlightened Soul compassionately understanding this.

The fragrance of flowers is reverentially for the Enlightened Soul. (Bell)

I would like to invite you all to recite the names of Bodhisattva Quan Thế Âm together three times.

Namo Compassion Mother Buddhaya. (Bell)

3) Namo wholeheartedly inviting you to listen to the Buddha’s teachings as follows:

Now you has quietly resided

Right in this place.

With tranquil and peaceful mind

Pure Land is here. 

Today, on the occasion of making the memorial ceremony to the Enlightened Soul …………….at the …………..Temple, Monastics and devotees set up edible food and drinkables to make offerings and wholeheartedly pray for the Enlightened Soul compassionately understanding this.

The fragrance of flowers is reverentially for the Enlightened Soul(Bell)

I would like to invite you all to recite the names of Bodhisattva Ksitigarbha together three times.

Namo Compassion Father Buddhaya. (Bell) 

Chanting the Heart Sutra of Insight that Bring Us

to the Other Shore

Avalokiteshvara, while practicing deeply with the insight that brings us to the other shore, suddenly discovered that all of the five aggregates are equally empty. After this penetration, he overcame all ill-being. “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.

Listen, Sariputra, all phenomena bear the mark of emptiness; their true nature is the nature of no Birth no Death, no Being no Non-being, no Defilement no Immaculacy, no Increasing no Decreasing.

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, the six Sense Objects, and the six kinds of Consciousness are also not separate self-entities.

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. (Bell)

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. 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. Therefore, let us proclaim a mantra to invite theInsight that Brings Us to the Other Shore.

Gate, gate, pāragate, pārasamgate, bodhi, svaha.”

“Gone, gone, well gone, gone beyond the other shore,

Got enlightenment so happily.

(3 times, Bell)

Contemplation of Body, Mind, and Karma

I am of the nature to grow old, I cannot escape growing old;

I am of the nature to have ill health, I cannot escape having ill health;

I am of the nature to die, I cannot escape death;

All things are created and caused by my bodily action, verbal action, and mental action, I cannot let go of them, whether it is good karma or non good karma; Aware of  this, good karma I continue upholding and developing; non good karma I try to recognize and transform;

All relatives, loved ones, and things I cherish today are of the nature to change. There is no way to escape being separated from them.

My actions are my only true belongings. I cannot escape the consequences of my actions. My actions are the ground on which I stand. (Bell)

Freedom of Body and Mind

This body is not mine,

I am not limited by this body.

I am an infinite life,

I have never been born,

and also have never died.

Look! Sea is wide and sky is high,

densely innumerable stars.

All are together manifested in me

from the spiritual source of consciousness mind,

from all lives I am free.

Birth and death are the gateway in and out,

they are the hide-and-seek games.

Smile together with me.

Breathe together with me.

Recite the Buddhas’names together with me.

Practice meditation together with me.[1] (Bell)

 We would like to invite the enlightened Soul

to have a mindfulness meal.

Today making offerings to this food

Color, flavor, beauty, and taste are full of every place

With sincere and earnest wish

The enlightened Soul receives it from his / her respectfully wholehearted mind. (Bell)

We would like to invite the enlightened Soul

to have a tea

The body renounces the world,

The mind is at ease.

Going and coming are no obstacles

Escaping from the secular scenery. (Bell)

We would like to invite the whole Sangha to recite the Buddha’s names together.

Namo the Original Master Sakyamuni Buddhaya.

(3 times, Bell)

One is to respect the Buddha.

Two is to praise the Tathagata.

Three is the generous heart to make offerings.

Four is repentance of karma obstacle.

Five is happy to cultivate merit.

Six is ​​to set the Dharma Wheel in motion

Seven is to invite the Buddha to be present

Eight is to frequently practice the Buddhadharma

Nine is to save living beings

Ten is to share the merit to all. (Bell)

 

Ceremony of prayers just finished

Keeping the whole heart purified

Dear the Dharma Sisters and Brothers

please respectfully bow to the Enlightened Soul three prostrations(Bell)

Saying prayers again:

Abandoning the physical body

Keeping the three karmas completely wholesome

The Enlightened Soul was born up to the Buddha’s realm

As lightly as smoke and cloud.

May the Enlightened Soul be back

to this Saha world

Continuing vowing to save living beings

going up to the shore of enlightenment together.

Dear Dharma Sisters and Brothers,

Please touch the earth in deep gratitude to the Enlightened Soul three prostrations. (Bell)

Sharing the merit  

May the merit of cultivation today

be directed toward all living things and living beings

We and human beings on earth

can realize the Buddha Way together.

(Bell, Bell, Bell)

 

Rite of Memorial Prayers for the Dead

I would like to invite all of you

Please joyfully come in front of the present altar

All orderly kneel down, and

Wholeheartedly listen to ceremony of memorial prayers.

Offering incense to the altar

Bow down to her/ him two / four prostrations

All people sit down, please.

Sincerely listen to the Master saying memorial prayers. (Bell)

 

Lotus blossoms fully in a wholesome realm

Her/ His Soul understanding the Dharma with the true heart

Believes deeply in the cause and effect, and right confidence

The Noble Eightfold Path is very deep.

Namo Buddhaya.

Namo Dharmaya.

          Namo Sanghaya. (Bell) 

1) Namo wholeheartedly inviting you to listen to the Buddha’s teachings as follows: 

Taking refuge in the Triple Gem, practicing the Five Ethical things, not doing evil, diligently doing good, and purifying one’s mind by making vows to practice meditation, vegetarian eating, chanting, and reciting the Buddha’s names.

Today, making the memorial ceremony to the late Buddhist…………………………….., Dharma name ………………………………………………birth date……………………… ………………….died at ………………………….……………………. on ………………………….in…………………… at the age of……………..

Now food and drinks are respectfully offered. For children to show their filial piety, relying on the Triple Gem to prove, the Soul of the Dead is invited to return to the present altar listening to the Buddhadharma, enjoying the nectar of the Dharma flavor.

The fragrance of flowers is reverentially

for the Soul of the Dead.

I would like to invite you all to recite the names of Sakyamuni Buddha together three times.

Namo The Original Master Sakyamuni Buddhaya.

(Bell) 

2) Namo wholeheartedly inviting you to listen to the Buddha’s teachings as follows: 

Knowing the temporal body,

Attaining normally true nature

Living in awareness,

Dying in peacefulness. 

Today, making the memorial ceremony to the late Buddhist…………………………….., Dharma name ………………………………………………birth date……………………… died at……………………………………………………………………. on ………………………….in…………………… at the age of……………..

Listening to the Buddhadharma,

Expressing enlightenment to your own mind,

Ending delusion and wrong view 

Being born up to the Pure Land.

The fragrance of flowers is reverentially

for the Soul of the Dead.

I would like to invite you all to recite the names of Bodhisattva Quan Thế Âm together three times.

      Namo Compassion Mother Buddhaya. (Bell)

3) Namo wholeheartedly inviting you to listen to the Buddha’s teachings as follows: 

The Noble Eightfold Path is profound

We study it with single-pointed mind

Dharma learning and Dharma practice are always diligent

Opening the source of enlightenment to escape delusion and wrong view.

Today, making the memorial ceremony to the late Buddhist…………………………….., Dharma name ………………………………………………birth date……………………… died at ……………………………………………………………………. on ………………………….in…………………… at the age of…………….

Yellow lotus blossoming

Shines with the halo 

Birds are singing

Pine is ringing

You are very happy with the wonderful Dharma

Today you have wholesome conditions to take refuge in the Buddha,

Right now and right here listening to the Dharma and Sutra,

The soul of the Dead wholeheartedly pays homage to the Three Jewels with his / her sincerely respectful mind.

The fragrance of flowers is reverentially for the Soul of the Dead.

I would like to invite you all to recite the names of Bodhisattva Ksitigarbha together three times.

Namo Compassion Father Buddhaya. (Bell)

We would like to invite the Soul of the Dead to have a meal.

Today making offerings to this food

Color, flavor, beauty, and taste are full of every place

With sincere and earnest wish

The soul of the dead receives it from his / her respectfully wholehearted mind. (Bell)

We would like to invite the Soul of the Dead to have a tea

The body renounces the world, 

The mind is at ease.

Going and coming are no obstacles

Escaping from the secular scenery.

Parents/ loved ones are still in the world

Making offerings to the Dharma food to him / her

Now the mother / the father/ this person is no more,

his /  her virtuous conduct we have to follow his/ her example.

Bow down gratefully to him / her two/ three prostrations. (Bell)

The ceremony of memorial prayers completed

The filial piety is perfect

All the children and grandchildren

wholeheartedly recite the Buddha’s names together.

Namo Amitabha Buddha(Bell)

 

Supportive Prayers:

The Dharma rain permeates

The mind of enlightenment grows greater

The wholesome clouds are shading

Defilements of karma are eradicated

Beg to cultivate the coming blessings

The old and young people rely on

The Three Jewels they take refuge in and

The Five ethical trainings they observe fully.

The Saha world shines

The Buddha’s land blossoms

Blessing water washes away the secular heart

Light of insight illuminates the darkness

Direction of the mind is no regression

Vow to obtain fruition of no birth

The Buddha Way achieves perfectly

Living beings are saved everywhere.

Saying prayers again:

The country gets peaceful,

The family gets happy

The world is at peace

Human life is peacefulness. 

(Bell Bell Bell)

 

 

 

[1]  See Anattalakkhana Sutta / http://www.youtube.com/watch?v=PdeVCWo5Bis. See Anguttara Nikaya III, or see Mahāvagga, p. 13; Samyutta Nikāya pt. iii, p. 66.

[1] Nagapushpa means Maitreya, that is, a future Buddha.

[2] Kinh Hy Hữu, Vị Tằng Hữu Pháp, thuộc Kinh Trung Bộ 123.

[3] Sutta Nipata, verse 679 – 694.

[4] Anguttara Nikàya I, 162-163.

[5] Sutta Nipata, Verse 405 –424.

[6] Mahāvagga 19 – 20

[7] Samyutta Nikaya V. With Yourselves as an island.

[8] See Dìgha Nikāya – Mahāparinibbāna sutta Part II, 16.

[9] See the Greatest Blessings Sutta is translated from Mahamangala Sutta (Sutta Nipata II)

[10]  Sutta Nipata, 143 – 152.

[11] See www.accesstoinsight.org/tipitaka/an/an05/an05.179.than.html

[12]   Sotāpanna means the noble person who enters the first holy stream is called the stream-entry (Sotāpatti phala), the stream-winner, or the stream-enterer (Sotāpanna). This person has attained the Path (Magga) (i) and the fruition (Phala) (ii) of Sotāpanna. Sakadāgāmī means the noble person who enters the second holy stream is called the once-returner (Sakadāgāmī). This person has attained the Path (Magga) (iii) and the fruition (Phala) (iv) of Sakadāgāmī. Anāgāmī means the noble person who enters the third holy stream is called the non-returner (Anāgāmī). This person has attained the Path (Magga) (v) and the fruition (Phala) (vi) of Anāgāmī. S. Arahanta = or P. Arahant means the noble person who enters the fourth holy stream is called the one who has deserved to be offered (1), who has killed the enemies of afflictions (2), who has broken the evil things completely (3), who has made maras of defilements terrified (4), who has ended the samsara of birth and death (5). This person has attained the Path (Magga) (vii) and the fruition (Phala) (viii) of Arahanta.

(i) and (ii) as one pair, (iii) and (iv) as one pair, (v) and (vi) as one pair, (vii) and (viii) as one pair, all consist of four pairs. Calculating from the Path (Magga) and the fruition (Phala) of (i) to the Path (Magga) and the fruition (Phala) of (viii), we totally have the four pairs and the eight fruitions of holy persons (Cattāri purisayugāni aṭṭha purisapuggalā).          

[13]  See http://www.aimwell.org/assets/PathofPurification2011.pdf Part II, Chapter VII, pp. 215 – 218.

[14]  http://www.aimwell.org/assets/PathofPurification2011.pdf  Part II, Chapter VII, pp. 218-9.

[15]   Sotāpanna means the noble person who enters the first holy stream is called the stream-entry (Sotāpatti phala), the stream-winner, or the stream-enterer (Sotāpanna). This person has attained the Path (Magga) (i) and the fruition (Phala) (ii) of Sotāpanna. Sakadāgāmī means the noble person who enters the second holy stream is called the once-returner (Sakadāgāmī). This person has attained the Path (Magga) (iii) and the fruition (Phala) (iv) of Sakadāgāmī. Anāgāmī means the noble person who enters the third holy stream is called the non-returner (Anāgāmī). This person has attained the Path (Magga) (v) and the fruition (Phala) (vi) of Anāgāmī. S. Arahanta = or P. Arahant means the noble person who enters the fourth holy stream is called the one who has deserved to be offered (1), who has killed the enemies of afflictions (2), who has broken the evil things completely (3), who has made maras of defilements terrified (4), who has ended the samsara of birth and death (5). This person has attained the Path (Magga) (vii) and the fruition (Phala) (viii) of Arahanta.

(i) and (ii) as one pair, (iii) and (iv) as one pair, (v) and (vi) as one pair, (vii) and (viii) as one pair, all consist of four pairs. Calculating from the Path (Magga) and the fruition (Phala) of (i) to the Path (Magga) and the fruition (Phala) of (viii), we totally have the four pairs and the eight fruitions of holy persons (Cattāri purisayugāni aṭṭha purisapuggalā).          

[16]  See http://www.aimwell.org/assets/PathofPurification2011.pdf Part II, Chapter VII, pp. 215 – 218.

[17]  http://www.aimwell.org/assets/PathofPurification2011.pdf  Part II, Chapter VII, pp. 218-9.

[18]  See Anattalakkhana Sutta / http://www.youtube.com/watch?v=PdeVCWo5Bis

[19] Majjhima Nikaya 131. Bhaddekaratta sutta

[20]  See Dīrghāgama, Part II, Sutra No. 16, and Dīgha Nikaya, Sutra No. 31.

[21] See Anguttara Nikaya, III.65 Kalama Sutta

http://www.intratext.com/IXT/ENG0228/_PK.HTM

[22] Thich Nhat Hanh. Chanting from the Heart. Parallax Press, California: 2007, P. 180.

[23]  Six tusks represent the six authentic conduct vow of a Bodhisattva born in the world to help living beings, that is: Alms-giving, precepts protection, endurance, diligence, meditative concentration, and wisdom (Six Perfections – P. Pāramitā).

[24] Two currents of water symbolize day and night, light and dark, happiness and suffering, etc.

[25] Seven steps represent four directions: The East,  West, South, North, and three times: The Past, Present, Future.

 

 

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