DOCSLIB.ORG

Official Order of Service

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Official Order of Service Buddhist Sangha of Bucks County Order of Service “The mind is everything. What you think you become.” Fifth Edition April 2018 Dedicated to: our loving teachers, all bodhisattvas, past, present & future BSBC members, visitors and guests, dedicated practitioners, all sentient beings. Table of Contents Introduction . 2 Gatha On Impermanence ............ 17 Protocol . 3 Four Bodhisattva Vows . 17 Order of Service . 4 Sharing the Merit ................... 17 Section 1 – Regular Weekly Readings . 5 Evening Gatha ......................17 Incense Offering . 6 Section 2 – Readings for Occasional Use 18 The Four Dharmas of Gampopa . 6 The Heart Sutra (Longer Version) . 19 The Insight that Brings Us to the Other Homage to the Buddha . 6 Shore . ..... 20 The Three Refuges (in English) . 7 Tonglen – (Guided Meditation) . 21 The Four Immeasurables . 7 Eight Verses for Training the Mind . 22 Short Refuge Prayer . 8 Section 3 – Ceremonies .............. 23 Long Refuge Prayer . 8 Welcoming New Members . 24 Cultivating the Mind of Enlightenment . .8 Ceremony for Our Deceased Loved Ones . ............... 25 Altruistic Motivation . 9 Green Tara . ............. 27 Long Life Prayer . 9 (His Holiness the 14th Dalai Lama) Section 4 – Chants and Music . 28 Action Bodhicitta Prayer . 9 Om Ah Hum . ............ 29 Shantideva's Dedication Prayer . 10 Three Refuges (in Pali) . 30 A Prayer to Recognize My Own Faults . 11 Om Mani Padme Hum . 30 Metta Sutta . 12 Evening Chants (in Pali) . ........... 31 The Five Precepts .................... 13 And When I Rise . .... 32 The Noble Eight-Fold Path . 14 Breathing Song . .... 32 Sharing Loving Kindness . 15 Glossary of Terms ................... 33 Choices . 16 References and Resources . 34 Four Great Vows for All . 16 Information about BSBC . 3 7 Page 1 Introduction The Buddhist Sangha of Bucks County was orga- nized in June 2000 with the idea that we would present, teach and practice Buddhism . As a Sangha we would provide meditation instruction and community services in a manner consistent with the teaching of the Buddha . Our order of service and readings are intended to capture the teach- ings of the Buddha from the major traditions or schools . Buddhism has many outstanding and meaningful schools, and our selection of readings, traditions, and rituals are taken from these various traditions . We do not aspire to just one tradition The two Major Schools of Buddhism* are: The Theravada but attempt to learn from all the traditions . School (The Way of the Elders) and The Mahayana School (The Great Vehicle). In early Buddhist history, all sermons and teach- ings were spoken and committed to memory . It was disagreement concerning the Dharma (the teach- only later that t hose scriptures were written down ings of the Buddha) as contained in the sacred texts on leaves and then paper . Variation in interpreta- - Tipitaka . Also, it must be emphasized that tion by different people of the same principle could Buddhism teaches tolerance, and it would be arise . Furthermore, it was also highly possible that counter-productive to discriminate one tradition/ the Buddha gave a variety of teachings to different sect against another . Diversity in tradition should people to suit individual aptitude, ability and inter- not be the issue here; the application of the est . He also instructed his followers not to accept Buddha’s teachings for the common good of all his teachings or for that matter, others’ teachings beings should be the key . What good does it do if without thoroughly investigating them and coming one keeps saying that “I’m of a certain tradition to one’s own acceptance of what is true . which is superior to another tradition” per se? At The different schools of Buddhism reflect the end of the day, it pays to remember that the different cultural attributes, which were influenced Buddha never taught a sectarian religion; he taught by the route where Buddhism propagated Dharma - the way to liberation - which is universal . geographically, e .g . the Theravada tradition spread Aart Van Der Leeuw (a Dutch poet and novelist south to Sri Lanka, Myanmar, Thailand, Laos, etc .; as well as a spiritualist) said, “The mystery of life the Mahayana tradition went northwards to is not a problem to be solved but a reality to be Vietnam, China, Japan, etc . experienced ”. We each have our own path to take The two major schools of Buddhism, Theravada in life and the choices we make along that path are and Mahayana, are to be understood as different either a help or a hindrance to our awareness of expressions of the same teaching of the historical the true reality of being . Buddha . *Buddha Dharma Education Association and BuddhaNet; Buddhist Despite the differences in traditions, it must be Studies @ http://www .buddhanet .net/e-learning/buddhistworld/ stressed that doctrinally, there is absolutely no schools2 htm. Page 2 Protocol Meditation Hall Guidelines Advice for Meditation Please observe silence in the meditation hall . One way to meditate is by counting the breath . Feel the breath at some specific point in the body . Please leave your shoes outside the meditation hall . Some schools (such as Zen) focus on the hara, the Please silence cell phones . point within the abdomen a few inches below the navel . Others, (such as the Theravadan) recom- If you would like, please bow to the altar in respect mend that you focus your attention on the feeling for the Buddha’s teaching before sitting . of the breath at the rim of the nostrils . It’s OK to If you would like, please bow toward your cushion experiment and find the most comfortable point in respect for your practice and towards others in of focus . When you have chosen a focus, stick with respect for their practice . it, and don’t let the point wander aimlessly . When you are able to consistently count to ten If you arrive during a meditation period, observe without losing the count, you might want to move silence and take a seat at the rear of the hall . on to following the breath . Just notice the stages of If you arrive during walking meditation, please the breath and the pause at the end of each inhala- take a seat outside the hall and wait until the tion or exhalation . Let your breath move at its walking meditation is over . Join us for the last own pace and rhythm . Do not try to make it faster sitting meditation . or slower or try to regulate it in any other way . The thing that you are trying to do is to be mindfully Please remain still during sitting meditation . If aware, not to control . you need to move, please do so quietly . When thoughts and other distractions arise, During sitting meditation, your eyes can be open you must decide how to deal with them . The impor- or closed . If open, let your gaze fall at a 45-degree tant thing is to just notice what is happening and angle with the floor . continue to meditate . Some schools advise that the meditator emphasize concentration and move back During walking meditation, keep your hands to the subject of meditation as soon as possible . folded at the waist and your eyes gazing at a Other sects believe that the distractions themselves 45-degree angle with the floor . When walking, are just as good a subject of meditation as the concentrate on moving your legs and feet and primary object, so you should be mindful of the keep your mind in the present moment . Because distraction until it disappears . When your mind is we move differently in walking meditation, it may really scattered you may find that an emphasis on feel odd at first . Just be careful and keep your concentration makes you calmer . concentration on your movement, so you can At other times you may feel a need to mindfully continue to see the mind-body process . examine the distractions that come up . The most important thing is to be sure that you maintain a clear awareness of something at all times and don’t let your mind drift off to where you have neither mindfulness nor concentration . Page 3 Order of Service 7:00 pm to 8:00 pm Welcoming and Opening Words First Readings 40-Minute Sitting Meditation Note: After the first set of readings, a bell will be rung 3 times to indicate the beginning of the meditation period. After 20 minutes, a bell will be struck once to signal an optional 5 minute walking meditation. We ask those who are walking to return quietly to their seats (cushions) and resume sitting for the remainder of the 40 minutes. A bell will be rung two times to indicate the end of the meditation period. Second Readings Closing After the first hour, we adjourn to the social hall for an hour of Dharma discussion and refreshments . Page 4 SECTION 1 Regular Weekly Readings Page 5 Incense Offering In gratitude we offer this incense to all the Buddhas and Bodhisattvas throughout space and time . May it be as fragrant as earth herself, reflecting our careful efforts, our wholehearted awareness, and the fruit of understanding slowly ripening. May we and all beings be companions of Buddhas and Bodhisattvas . May we awaken from forgetfulness and realize our true home . The Four Dharmas of Gampopa Grant your blessings so that my mind may be one with the dharma. Grant your blessings so that dharma may progress along the path. Grant your blessings so that the path may clarify confusion. Grant your blessings so that confusion may dawn as wisdom. Homage to the Buddha Namo tassa, bhagavato, arahato, samma sambuddhasa Namo tassa, bhagavato, arahato, samma sambuddhasa Namo tassa, bhagavato, arahato, samma sambuddhasa Homage to Him, the Exalted One, the Worthy One, The supremely Enlightened One Homage to Him, the Exalted One, the Worthy One, The supremely Enlightened One Homage to Him, the Exalted One, the Worthy One, The supremely Enlightened One Page 6 The Three Refuges I take refuge in the Buddha, the one who shows me the way in this life .
Load more

Recommended publications
  • OM MANI PADME HUM the Jewel Is in the Lotus Or Praise to the Jewel In
    On the meaning of: OM MANI PADME HUM The jewel is in the lotus or praise to the jewel in the lotus by His Holiness Tenzin Gyatso The Fourteenth Dalai Lama of Tibet It is very good to recite the mantra OM MANI PADME HUM, but while you are doing it, you should be thinking on its meaning, for the meaning of the six syllables is great and vast. The first, OM, is composed of three pure letters, A, U, and M. These symbolize the practitioner's impure body, speech, and mind; they also symbolize the pure exalted body, speech and mind of a Buddha. Can impure body, speech and mind be transformed into pure body, speech and mind, or are they entirely separate? All Buddhas are cases of being who were like ourselves and then in dependence on the path became enlightened; Buddhism does not assert that there is anyone who from the beginning is free from faults and possesses all good qualities. The development of pure body, speech, and mind comes from gradually leaving the impure states and their being transformed into the pure. How is this done? The path is indicated by the next four syllables. MANI, meaning jewel, symbolizes the factor of method- the altruistic intention to become enlightened, compassion, and love. Just as a jewel is capable of removing poverty, so the altruistic mind of enlightenment is capable of removing the poverty, or difficulties, of cyclic existence and of solitary peace. Similarly, just as a jewel fulfills the wishes of sentient beings, so the altruistic intention to become enlightened fulfills the wishes of sentient beings.
    [Show full text]
  • Chan in Communist China: Justifying Buddhism's Turn to Practical Labor Under the Chinese Communist Party
    Constructing the Past Volume 15 Issue 1 Article 9 5-30-2014 Chan in Communist China: Justifying Buddhism's Turn to Practical Labor Under the Chinese Communist Party Kenneth J. Tymick Illinois Wesleyan University, [email protected] Follow this and additional works at: https://digitalcommons.iwu.edu/constructing Recommended Citation Tymick, Kenneth J. (2014) "Chan in Communist China: Justifying Buddhism's Turn to Practical Labor Under the Chinese Communist Party," Constructing the Past: Vol. 15 : Iss. 1 , Article 9. Available at: https://digitalcommons.iwu.edu/constructing/vol15/iss1/9 This Article is protected by copyright and/or related rights. It has been brought to you by Digital Commons @ IWU with permission from the rights-holder(s). You are free to use this material in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/ or on the work itself. This material has been accepted for inclusion by editorial board of the Undergraduate Economic Review and the Economics Department at Illinois Wesleyan University. For more information, please contact [email protected]. ©Copyright is owned by the author of this document. Chan in Communist China: Justifying Buddhism's Turn to Practical Labor Under the Chinese Communist Party Abstract A prominent Buddhist reformer, Ju Zan, and twenty-one other progressive monks sent a letter to Mao Zedong appealing to the congenial nature between the two parties at the dawn of the Communist takeover in China.
    [Show full text]
  • The Meaning of the Short Chenrezig Mantra, Om Mani Padme Hum
    Kopan Monastery Prayers and Practices Downloaded from www.kopanmonastery.com The Meaning Of The Short Chenrezig Mantra, Om Mani Padme Hum MANI is method, PADME is wisdom; so MANI PADME is method-wisdom. Buddha revealed the lesser vehicle teachings, the Mahayana paramitayana teachings and the mahayana vajrayana teachings. There is method-wisdom in the lesser vehicle teachings, method-wisdom in the mahayana paramitayana teachings and method-wisdom in the mahayana Vajrayana teachings. So MANI PADME contains everything: the hinayana lesser vehicle teachings of method-wisdom, the mahayana paramitayana method-wisdom and the mahayana vajrayana method-wisdom. By practising method-wisdom together, as signified by MANI PADME, one purifies the stains of body, speech and mind. This is signified by the OM - A U MA - these three sounds integrate to make OM, which signifies the vajra holy body, holy speech and holy mind of Buddha. By practising the method-wisdom signified by MANI PADME together, one purifies one's own ordinary body, speech and mind and they become inseparable from Buddha's vajra holy body, holy speech and holy mind. So the OM - AH U MA - signifies the three vajras. Then, MANI PADME also signifies the mahaanuttarayoga tantra path. What I explained before is general. Now, more specifically, by depending on the path of the generation stage, which is the method of the profound secret mantra that ripens the mind, and on the completion stage, which liberates the mind, you can cease the circle of suffering, the base-time ordinary birth, death and intermediate state; actualize the path-time dharmakaya, sambhogakaya, nirmanakaya; and achieve the result-time dharmakaya, sambhogakaya, nirmanakaya.
    [Show full text]
  • Chenrezig Practice
    1 Chenrezig Practice Collected Notes Bodhi Path Natural Bridge, VA February 2013 These notes are meant for private use only. They cannot be reproduced, distributed or posted on electronic support without prior explicit authorization. Version 1.00 ©Tsony 2013/02 2 About Chenrezig © Dilgo Khyentse Rinpoche in Heart Treasure of the Enlightened One. ISBN-10: 0877734933 ISBN-13: 978-0877734932 In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion. Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future Maitreya. Chenrezig made a a vow that he would not rest until he had liberated all the beings in all the realms of suffering. After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with very many arms and many heads, so that Chenrezig could work with myriad beings all at the same time. Sometimes Chenrezig is visualized with eleven heads, and a thousand arms fanned out around him. Chenrezig may be the most popular of all Buddhist deities, except for Buddha himself -- he is beloved throughout the Buddhist world. He is known by different names in different lands: as Avalokiteshvara in the ancient Sanskrit language of India, as Kuan-yin in China, as Kannon in Japan.
    [Show full text]
  • Kharosthi Manuscripts: a Window on Gandharan Buddhism*
    KHAROSTHI MANUSCRIPTS: A WINDOW ON GANDHARAN BUDDHISM* Andrew GLASS INTRODUCTION In the present article I offer a sketch of Gandharan Buddhism in the centuries around the turn of the common era by looking at various kinds of evidence which speak to us across the centuries. In doing so I hope to shed a little light on an important stage in the transmission of Buddhism as it spread from India, through Gandhara and Central Asia to China, Korea, and ultimately Japan. In particular, I will focus on the several collections of Kharo~thi manuscripts most of which are quite new to scholarship, the vast majority of these having been discovered only in the past ten years. I will also take a detailed look at the contents of one of these manuscripts in order to illustrate connections with other text collections in Pali and Chinese. Gandharan Buddhism is itself a large topic, which cannot be adequately described within the scope of the present article. I will therefore confine my observations to the period in which the Kharo~thi script was used as a literary medium, that is, from the time of Asoka in the middle of the third century B.C. until about the third century A.D., which I refer to as the Kharo~thi Period. In addition to looking at the new manuscript materials, other forms of evidence such as inscriptions, art and architecture will be touched upon, as they provide many complementary insights into the Buddhist culture of Gandhara. The travel accounts of the Chinese pilgrims * This article is based on a paper presented at Nagoya University on April 22nd 2004.
    [Show full text]
  • Opening Speech Liao Yiwu
    About the 17th Karmapa Liao Yiwu On the morning of 4 June, 1989, a contingent of over two hundred thousand soldiers surrounded the Chinese capital of Beijing, where they opened fire on unarmed protesters in a massacre at Tiananmen Square that shook the entire world. On 5 March of that same year, there had been another large massacre in the Tibetan capital of Lhasa, news of this earlier event had been effectively suppressed. Because of the absence of the Western news media, the PLA’s cold- blooded killing of Tibetan protesters was never recorded on camera. The holy city of Lhasa was about ten times smaller than Beijing at that time, and Bajiao Square where the massacre took place was about ten times smaller than Tiananmen Square, and yet over ten thousand peaceful protesters assembled in that narrow square, where they clashed with some fifteen thousand heavily-armed soldiers. As a result of this encounter, more than three hundred civilians lost their lives, another three thousand were imprisoned, and the “worst offenders” were subsequently sentenced to death. The Jokhang Temple located next to the Potala Palace was attacked and occupied by army troops because it was flying the Snow Lion Flag of Tibetan independence, and it was burned to the ground along with its precious copy of the Pagoda Scriptures, a text which symbolizes the dignity of Tibetan Esoteric Buddhism. Tens of thousands of Tibetan Buddhists stood in the street bewailing the loss of their sacred text, and the lamas continually tried to rush into the burning temple to rescue the scriptures, but were shot down amidst the flames.
    [Show full text]
  • The Gandavyuha-Sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative
    The Gandavyuha-sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative Douglas Edward Osto Thesis for a Doctor of Philosophy Degree School of Oriental and African Studies University of London 2004 1 ProQuest Number: 10673053 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673053 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract The Gandavyuha-sutra: a Study of Wealth, Gender and Power in an Indian Buddhist Narrative In this thesis, I examine the roles of wealth, gender and power in the Mahay ana Buddhist scripture known as the Gandavyuha-sutra, using contemporary textual theory, narratology and worldview analysis. I argue that the wealth, gender and power of the spiritual guides (kalyanamitras , literally ‘good friends’) in this narrative reflect the social and political hierarchies and patterns of Buddhist patronage in ancient Indian during the time of its compilation. In order to do this, I divide the study into three parts. In part I, ‘Text and Context’, I first investigate what is currently known about the origins and development of the Gandavyuha, its extant manuscripts, translations and modern scholarship.
    [Show full text]
  • Chronology of the Pali Canon Bimala Churn Law, Ph.D., M.A., B.L
    Chronology of the Pali Canon Bimala Churn Law, Ph.D., M.A., B.L. Annals of the Bhandarkar Oriental Researchnstitute, Poona, pp.171-201 Rhys Davids in his Buddhist India (p. 188) has given a chronological table of Buddhist literature from the time of the Buddha to the time of Asoka which is as follows:-- 1. The simple statements of Buddhist doctrine now found, in identical words, in paragraphs or verses recurring in all the books. 2. Episodes found, in identical words, in two or more of the existing books. 3. The Silas, the Parayana, the Octades, the Patimokkha. 4. The Digha, Majjhima, Anguttara, and Samyutta Nikayas. 5. The Sutta-Nipata, the Thera-and Theri-Gathas, the Udanas, and the Khuddaka Patha. 6. The Sutta Vibhanga, and Khandhkas. 7. The Jatakas and the Dhammapadas. 8. The Niddesa, the Itivuttakas and the Patisambbhida. 9. The Peta and Vimana-Vatthus, the Apadana, the Cariya-Pitaka, and the Buddha-Vamsa. 10. The Abhidhamma books; the last of which is the Katha-Vatthu, and the earliest probably the Puggala-Pannatti. This chronological table of early Buddhist; literature is too catechetical, too cut and dried, and too general to be accepted in spite of its suggestiveness as a sure guide to determination of the chronology of the Pali canonical texts. The Octades and the Patimokkha are mentioned by Rhys Davids as literary compilations representing the third stage in the order of chronology. The Pali title corresponding to his Octades is Atthakavagga, the Book of Eights. The Book of Eights, as we have it in the Mahaniddesa or in the fourth book of the Suttanipata, is composed of sixteen poetical discourses, only four of which, namely, (1.) Guhatthaka, (2) Dutthatthaka.
    [Show full text]
  • The Bhikkhunī-Ordination Controversy in Thailand
    JIABS Journal of the International Association of Buddhist Studies Volume 29 Number 1 2006 (2008) The Journal of the International Association of Buddhist Studies (ISSN 0193-600XX) is the organ of the International Association of Buddhist Studies, Inc. It welcomes scholarly contributions pertaining to all facets of Buddhist Studies. EDITORIAL BOARD JIABS is published twice yearly, in the summer and winter. KELLNER Birgit Manuscripts should preferably be sub- KRASSER Helmut mitted as e-mail attachments to: Joint Editors [email protected] as one single file, complete with footnotes and references, BUSWELL Robert in two different formats: in PDF-format, and in Rich-Text-Format (RTF) or Open- CHEN Jinhua Document-Format (created e.g. by Open COLLINS Steven Office). COX Collet GÓMEZ Luis O. Address books for review to: HARRISON Paul JIABS Editors, Institut für Kultur - und Geistesgeschichte Asiens, Prinz-Eugen- VON HINÜBER Oskar Strasse 8-10, AT-1040 Wien, AUSTRIA JACKSON Roger JAINI Padmanabh S. Address subscription orders and dues, KATSURA Shōryū changes of address, and UO business correspondence K Li-ying (including advertising orders) to: LOPEZ, Jr. Donald S. Dr Jérôme Ducor, IABS Treasurer MACDONALD Alexander Dept of Oriental Languages and Cultures SCHERRER-SCHAUB Cristina Anthropole SEYFORT RUEGG David University of Lausanne CH-1015 Lausanne, Switzerland SHARF Robert email: [email protected] STEINKELLNER Ernst Web: www.iabsinfo.net TILLEMANS Tom Fax: +41 21 692 30 45 ZÜRCHER Erik Subscriptions to JIABS are USD 40 per year for individuals and USD 70 per year for libraries and other institutions. For informations on membership in IABS, see back cover.
    [Show full text]
  • The Oral Transmission of the Early Buddhist Literature
    JIABS Journal of the International Association of Buddhist Studies Volume 27 Number 1 2004 David SEYFORT RUEGG Aspects of the Investigation of the (earlier) Indian Mahayana....... 3 Giulio AGOSTINI Buddhist Sources on Feticide as Distinct from Homicide ............... 63 Alexander WYNNE The Oral Transmission of the Early Buddhist Literature ................ 97 Robert MAYER Pelliot tibétain 349: A Dunhuang Tibetan Text on rDo rje Phur pa 129 Sam VAN SCHAIK The Early Days of the Great Perfection........................................... 165 Charles MÜLLER The Yogacara Two Hindrances and their Reinterpretations in East Asia.................................................................................................... 207 Book Review Kurt A. BEHRENDT, The Buddhist Architecture of Gandhara. Handbuch der Orientalistik, section II, India, volume seventeen, Brill, Leiden-Boston, 2004 by Gérard FUSSMAN............................................................................. 237 Notes on the Contributors............................................................................ 251 THE ORAL TRANSMISSION OF EARLY BUDDHIST LITERATURE1 ALEXANDER WYNNE Two theories have been proposed to explain the oral transmission of early Buddhist literature. Some scholars have argued that the early literature was not rigidly fixed because it was improvised in recitation, whereas others have claimed that word for word accuracy was required when it was recited. This paper examines these different theories and shows that the internal evi- dence of the Pali canon supports the theory of a relatively fixed oral trans- mission of the early Buddhist literature. 1. Introduction Our knowledge of early Buddhism depends entirely upon the canoni- cal texts which claim to go back to the Buddha’s life and soon afterwards. But these texts, contained primarily in the Sutra and Vinaya collections of the various sects, are of questionable historical worth, for their most basic claim cannot be entirely true — all of these texts, or even most of them, cannot go back to the Buddha’s life.
    [Show full text]
  • Treasury of Compassion: a Collection of Quotes by Great Masters on the Practice of Chenrezi and His Six-Syllable Mantra
    Treasury of Compassion: A Collection of Quotes by Great Masters on the Practice of Chenrezi and his Six-Syllable Mantra Compiled by Asanga Vajra Sakya TREASURY OF COMPASSION Preface Lord Buddha Shakyamuni gave us the gift of numerous teachings based upon and according to the karma and disposition of each sentient being. However in degenerate times like these, people are not able to devote their time and efforts to studying the vast teachings and towards practicing the Buddha's valuable teachings. So what can we do to counter the accumulations of negative karma in such times one may ask? The answer quite simply is to recite the Six-Syllable Mantra otherwise known as the Mani Mantra of Bodhisattva Chenrezi. Although a fully enlightened Buddha himself, Chenrezi out of his great compassion, manifested as a Bodhisattva on the tenth level. As a Bodhisattva, he manifests in a number of different emanations amongst us, benefiting sentient beings to this very day. It is said that when the defilements of sentient beings increase during the Degenerate Age, it becomes very difficult for the Buddhas and Bodhisattvas to help beings. However such Buddhas as Chenrezi, Tara, and Guru Padmasambhava, due to their great compassion and great aspirations, are very effective in such times. Which is why Chenrezi’s practice of the Six-Syllable Mantra, which is the highest and most profound practice of all, also happens to be the easiest of all. The Six-Syllable Mantra is said to contain the essence of all of the Buddha’s teachings in it. It is also said to be the king of all mantras.
    [Show full text]
  • The Revival of the Bhikkhunī Order and the Decline of the Sāsana
    Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 20, 2013 The Revival of the Bhikkhunī Order and the Decline of the Sāsana Bhikkhu Anālayo Center for Buddhist Studies, University of Hamburg Dharma Drum Buddhist College, Taiwan Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Re- production in any other format, with the exception of a single copy for pri- vate study, requires the written permission of the author. All enquiries to: [email protected]. The Revival of the Bhikkhunī Order and the Decline of the Sāsana Bhikkhu Anālayo 1 Abstract In this article I study the revival of the bhikkhunī order in the Theravāda traditions and its supposed relation to a decline of the Buddha’s dispensation. Introduction My presentation begins with the contrast between the positive evalua- tion of the existence of an order of bhikkhunīs in early Buddhist discourse and the “prediction of decline,” according to which the establishing of this order would result in a decline of the Buddha’s dispensation (sāsana). Next I survey modern-day apprehensions that the revival of the bhik- khunī order constitutes a “Mahāyāna threat”; and then explore the “Theravāda sense of identity.” In an attempt to cover the legal issue of reviving bhikkhunī ordination in detail, I examine the alternatives of “dual ordination” and “single ordination.” Finally I turn to the current 1 I am indebted to Bhikhu Bodhi, Sāmaṇerī Dhammadinnā, Petra Kieffer-Pülz, Shi Kongmu, Kester Ratcliff and Martin Seeger for commenting on a draft version of the present paper and to Stefano Zacchetti for help in getting a needed publication.
    [Show full text]