1
Opening Bell
(Wake Bell, Bell x2, Bell)
[(Bell)(Bow)]x3
(Inking)
Inviting the Bell
Body, speech, and mind in perfect oneness,
I send my heart along with the sound of the bell.
May the hearers awaken from forgetfulness
And transcend all anxiety and sorrow.
Listen, listen.
This wonderful sound
Brings me back to my true home. (BELL)
Incense Offering
In gratitude,
we offer this incense
to all Buddhas and bodhisattvas
throughout space and time.
May it be fragrant as Earth herself,
reflecting our careful efforts,
our wholehearted mindfulness,
and the fruit of understanding, slowly ripening.
May we and all beings
be companions of Buddhas and bodhisattvas.
May we awaken from forgetfulness
and realize our true home. (BELL)
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Opening Verse
The incense in the censer now is burning; all the
dharma realm, in every place auspicious clouds
appearing, our sincere intention thus fulfilling, as all
Buddhas now show their perfect body. Homage to
the Incense Cloud Canopy Bodhistattva and Great
Bodhisattvas. (BELL)
Verses for Bowing
Homage to the eternally abiding Buddhas, the Supreme
Dharma, and Sagely Sangha throughout the dharma
realm and the realm of empty space, and three periods of
time. (BELL) (BOW)
Homage to the Fundamental Teacher Shakyamuni
Buddha, Maitreya Honored Future Buddha, Manjushri
Great Wisdom Bodhisattva, Universal Great Conduct
Bodhisattva, all Dharma Guarding Deva Bodhisattvas,
and the Magic Mountain Assembly of Buddhas and
Bodhisattvas. (BELL) (BOW)
Homage to Amitabha Buddha in the land of Ultimate
Bliss, Avalokitestvara Great Compassion Bodhisattva,
Great Strength Bodhisattva, Earth Store Great Vow
Bodhisattva, and the assembly of Great Pure Sea-Like
Bodhisattvas. (BELL x2) (BOW) (SIT)
3
(Bell-Motak)
Great Compassion Mantra
The great compassion mantra with a thousand hands and a
thousand eyes Dharani runs like this:
1. Namo Ratnatrayaya
2. Namo Arya
3. Avalokiteshavaraya
4. Bodhisattvaya
5. Mahasattvaya
6. Mahakarunikaya
7. Om
8. Savalavati
9. Sudhanatasya
10. Namaskrittva Naman Arya
11. Avalokiteshavara Lantabha
12. Namo Nilakantha
13. Srimahapatashami
14. Sarvadvatashubham
15. Ashiyum
16. Sarvasattva Namo Pasattva Namo Bhaga
17. Ma-Bhate-Tu
18. Tadyatha
19. Om! Avaloka
20. Lokate
21. Kalati
22. Ishiri
23. Mahabodhisattva
24. Sabho Sabho
25. Mara Mara
26. Mashi Mashi Ridhayu
27. Guru Guru Ghamain
28. Dhuru Dhuru Bhashiyati (continue on next page)
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29. Maha Bhashiyati
30. Dhara Dhara
31. Dhirini
32. Shvaraya
33. Jala Jala
34. Mahabhamara
35. Mudhill
36. E-Hy-Ehi
37. Shina Shina
38. Alashinbalashari
39. Basha Bhasnin
40. Bharashaya
41. Huluhulu Pra
42. Hulu Hulu Shri
43. Sara Sara
44. Siri Siri
45. Suru Suru
46. Buddhaya Buddhaya
47. Bodhaya Bodhaya
48. Maitriye
49. Nilakansta
50. Trisa Rana
51. Bhaya Mane
52. Svaha
53. Sitaya
54. Svaha
55. Maha Sitaya
56. Svaha
57. Sitayaye
58. Svaraya
59. Svaha
60. Nilakanthi
61. Svaha (continue on next page)
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62. Pranila
63. Svaha
64. Shrisimhamukhaya
65. Svaha
66. Sarvamahasastaya
67. Svaha
68. Chakra Astaya
69. Svaha
70. Padmakesshaya
71. Svaha
72. Nilakantepantalaya
73. Svaha
74. Mopholishankaraya
75. Svaha
76. Namo Ratnatrayaya
77. Namo Arya
78. Avalokite
79. Shavaraya
80. Svaha
81. Om! Siddhyantu
82. Mantra
83. Pataya
84. Svaha (BELLx2)
(Only for An Act of Buddha worship & General Repentance [Sam Hoi] turn to page 14; continue
on this page for regular ceremony)
The Dharma body is bringing morning light. In concentration, my
heart is at peace, a half-smile is born on my lips. This is a new day,
and I vow to go through it in mindfulness. The sun of wisdom has
risen, shining in every direction. Noble Sangha, diligently bring your
mind into meditation.
Namo Shakyamunaye Buddhaya.
Namo Shakyamunaye Buddhaya.
Namo Shakyamunaye Buddhaya. (BELLx2)
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Touching the Earth
The one who bows and the one who is bowed to are
both, by nature, empty. Therefore the
communication between them is inexpressibly
perfect. Our practice center is the Net of Indra
reflecting all Buddhas everywhere. As my own
person reflects in all Buddhas to whom with my
whole life I go for refuge. (BELL)
Offering light in the Ten Directions, the Buddha, the
Dharma, and the Sangha to whom we bow in
gratitude. (BELL)
Teaching and living the way of awareness in the very
midst of suffering and confusion, Shakyamuni
Buddha, the Awakened One, to whom we bow in
gratitude. (BELL)
Cutting through ignorance, awakening our hearts and
our minds, Manjushri, the Bodhisattva of Great
Understanding, to whom we bow in gratitude. (BELL)
(continue on next page)
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Working mindfully, working joyfully for the sake of
all beings, Samantabhadra, the Bodhisattva of Great
Action, to whom we bow in gratitude. (BELL)
Responding to suffering, serving beings in countless
ways, Avalokiteshvara, the Bodhisattva of Great
Compassion, to whom we bow in gratitude. (BELL)
Seed of awakening and loving kindness in children,
sprouts, and all beings, Maitreya, the Buddha to-be-
born, to whom we bow in gratitude. (BELL)
Showing the way fearlessly and compassionately, the
stream of all our Ancestral Teachers, to whom we
bow in gratitude. (BELL)
The Dharma is deep and lovely.
We now have a chance to see it, and practice it.
We vow to realize its true meaning. (BELLx2)
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Heart of the Prajnaparamita
The Bodhisattva Avalokita, while moving in the deep
course of perfect understanding, shed light on the Five
Skandhas and found them equally empty. After this
penetration, he overcame ill-being. (BELL)
Listen Shariputra, form is emptiness, emptiness is form.
Form is not other than emptiness, emptiness is not other
than form. The same is true with feelings, perceptions,
mental formations, and consciousness. (BELL)
Listen Shariputra, all dharmas are marked with
emptiness. They are neither produced nor destroyed,
neither defiled nor immaculate, neither increasing nor
decreasing. Therefore in emptiness there is neither form,
nor feelings, nor perceptions, nor mental formations, nor
consciousness. No eye, or ear, or nose, or tongue, or
body, or mind. No form, no sound, no smell, no taste, no
touch, no object of mind. No realms of elements (from
eyes to mind consciousness), no interdependent origins
and no extinction of them (from ignorance to death and
decay), No ill-being, no cause of ill-being, no end of ill-
being, and no path. No understanding, no attainment.
(BELL)
(continue on next page)
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Because there is no attainment, the bodhisattvas,
grounded in perfect understanding, find no obstacles
for their minds. Having no obstacles, they overcome
fear, liberating themselves forever from illusion and
realizing perfect nirvana. All Buddhas in the past,
present, and future, Arrive at full, right, and universal
enlightenment. (BELL)
Therefore one should know that perfect
understanding is the highest mantra, the unequalled
mantra, the destroyer of ill-being, the incorruptible
truth. A mantra of prajnaparamita should therefore
be proclaimed:
Gate gate paragate parasamgate bodhi svaha
Gate gate paragate parasamgate bodhi svaha
Gate gate paragate parasamgate bodhi svaha
(BELL) x2
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Invoking the Bodhisattvas’ Names
We invoke your name, Avalokiteshvara. We aspire to
learn your way of listening in order to help relieve the
suffering in the world. You know how to listen in order
to understand. We invoke your name in order to practice
listening with all our attention and open-heartedness.
We will sit and listen without any prejudice. We will sit
and listen without judging or reacting. We will sit and
listen in order to understand. We will sit and listen so
attentively that we will be able to hear what the other
person is saying and also what is being left unsaid. We
know that just by listening deeply we already alleviate a
great deal of pain and suffering in the other person.
(BELL)
We invoke your name, Manjushri. We aspire to learn
your way, which is to be still and to look deeply into the
heart of things and into the hearts of people. We will
look with all our attention and open-heartedness. We
will look with unprejudiced eyes. We will look without
judging or reacting. We will look deeply so that we will
be able to see and understand the roots of suffering,
through the impermanent and selfless nature of all that
is. We will practice your way of using the sword of
understanding to cut through the bonds of suffering,
thus freeing ourselves and other species. (BELL)
(continue on next page)
11
We invoke your name, Samantabhadra. We aspire to
practice your vow to act with the eyes and heart of
compassion, to bring joy to one person in the morning
and to ease the pain of one person in the afternoon. We
know that the happiness of others is our own happiness,
and we aspire to practice joy on the path of service. We
know that every word, every look, every action, and
every smile can bring happiness to others. We know
that if we practice wholeheartedly, we ourselves may
become an inexhaustible source of peace and joy for our
loved ones and for all species. (BELL)
We invoke your name, Kshitigarbha. We aspire to learn
your way of being present where there is darkness,
suffering, oppression, and despair, so we can bring
light, hope, relief, and liberation to those places. We are
determined not to forget about or abandon those in
desperate situations. We will do our best to establish
contact with those who cannot find a way out of their
suffering, those whose cries for help, justice, equality
and human rights are not being heard. We know that
hell can be found in many places on earth. We will do
our best not to contribute to creating more hells on
earth, and to help transform the hells that already exist.
We will practice in order to realize the qualities of
perseverance and stability, so that, like the earth, we can
always be supportive and faithful to those in need.
(BELLx2)
[Rise] - Small Bell (Inking)
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The Three Refuges
I take refuge in the Buddha, the one who shows me
the way in this life. I take refuge in the Dharma, the
way of understanding and of love. I take refuge in
the Sangha, the community that lives in harmony and
awareness. (BELL) (BOW)
Dwelling in the refuge of Buddha, I clearly see the
path of light and beauty in the world. Dwelling in the
refuge of Dharma, I learn to open many doors on the
path of transformation. Dwelling in the refuge of
Sangha. Shining light that supports me, keeping my
practice free of obstruction. (BELL) (BOW)
Taking refuge in the Buddha in myself, I aspire to
help all people recognize their own awakened nature,
realizing the mind of love. Taking refuge in the
Dharma in myself, I aspire to help all people fully
master the ways of practice and walk together on the
path of liberation. Taking refuge in the Sangha in
myself, I aspire to help all people build fourfold
communities, To embrace all beings and support their
transformation. (BELLx2) (BOW)
13
Sharing the Merit
Reciting the sutras, practicing the way of awareness,
Gives rise to benefits without limits.
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.
(BELLx3)
(Sit for Dharma talk)
Dismissal
(BELL) (BOW)
(BELL) (BOW)
(BELLx2) (BOW)
(BELLx3)
14
An Act of Buddha worship
And General Repentance
O, Most Merciful and Compassionate One, pity all
beings. With great joy and abandonment, succor
those with Vijnana. To the one with noble features
and radiance for self-adornment, we the
congregation, wholeheartedly take refuge and pay
homage. We take refuge in all Buddhas everywhere
throughout all space. We take refuge in all Dharmas
everywhere throughout all space. We take refuge in
all the holy sanghas everywhere throughout all space.
Vidyacarana sampanna Sugata Lokavid Annutara
Purusadamya-sarathi Sasta deva-manusyanam
Buddha Lokanatha
Blesses be Samantaprabha Buddha.
Blessed be Samantaprabhasa Buddha.
Blessed be Samantavimala Buddha.
Blessed be Tamalapattracandanagandha Buddha.
Blessed be Candanaprabha Buddha.
Blessed be Manipataka Buddha.
Blessed be Nandagarbha Maniratnakuta Buddha.
Blessed be All-in-the-World-Glad-to-See Supreme-
Zeal Buddha.
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Blessed be Manipataka Dipaprabha Buddha.
Blessed be Wisdom-Torch-Shines Buddha.
Blessed be Sea-Virtue-Bright Buddha.
Blessed be Diamond-Strong Universally-Dispense-
Gold Light Buddha.
Blessed be Great-Strong-Zealous-Bold-Fierce
Buddha.
Blessed be Great-Compassionate-Light Buddha.
Blessed be Mercy-Power-King Buddha.
Blessed be Mercy-Storage Buddha.
Blessed be Candana-Cave-Adornment-Excels
Buddha.
Blessed be Sage-Virtue-Top Buddha.
Blessed be Good-Will Buddha.
Blessed be Extensively-Adorned-King Buddha.
Blessed be Gold-Blossom-Light Buddha.
Blessed be Precious-Canopy-Shine -Space Sovereign
Power Buddha.
Blessed be Void-Space Precious-Blossom-Light
Buddha.
Blessed be Crystal-Adornment-King Buddha.
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Blessed be Universal-Manifest-Form-Entity-Light
Buddha.
Blessed be Non-Moving-Wisdom-Light Buddha.
Blessed be Subdue-All-the-Devils Buddha.
Blessed be Talent-Light-Bright Buddha.
Blessed be Wisdom-Excels Buddha.
Blessed be Maitreya-Immortal-Light Buddha.
Blessed be Virtuous-Calm-Moon-Sound-Wonder-
Wizard Buddha.
Blessed be World-Pure-Light Buddha.
Blessed be Dragon-Seed-Upward Honored-King
Buddha.
Blessed be Sun-Moon-Light Buddha.
Blessed be Sun-Moon-Pearl-Light Buddha.
Blessed be Wisdom-Pennant-Victory-King Buddha.
Blessed be Lion-Roars-Sovereign-Power-King
Buddha.
Blessed be Wonderful-Voice-Excels Buddha.
Blessed be Permanent Light-Pennant Buddha.
Blessed be Perceive-World-Lamp Buddha.
Blessed be Wisdom-Majesty-Lamp-King Buddha.
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Blessed be Dharma-Victory-King Buddha.
Blessed be Sumeru-Light Buddha.
Blessed be Sumana-Blossom-Light Buddha.
Blessed be Udumbara-Blossom-Extra-Excellence-
King Buddha.
Blessed be Great-Wisdom-Power-King Buddha.
Blessed be Aksobhya-Delight-in- Light Buddha.
Blessed be Countless-Voices-King Buddha.
Blessed be Talent-Light Buddha.
Blessed be Gold-Sea-Light Buddha.
Blessed be Mountain-Sea-Wisdom-Sovereign-Magic-
King Buddha.
Blessed be Great-Magic-Light Buddha.
Blessed be All-Dharmas-Always-Fulfilled-King
Buddha.
Blessed be Sakyamuni Buddha.
Blessed be Diamond-Indestructible Buddha.
Blessed be Precious-Light Buddha.
Blessed be Dragon-Honor-King Buddha.
Blessed be Zealous-Army Buddha.
Blessed be Zealous-Army Buddha.
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Blessed be Zeal-Delight Buddha.
Blessed be Precious-Fire Buddha.
Blessed be Precious-Moon-Light Buddha.
Blessed be Manifest-No-Fool Buddha.
Blessed be Precious-Moon Buddha.
Blessed be No-Filth Buddha.
Blessed be Rid-of-Filth Buddha.
Blessed be Courage-Donate Buddha.
Blessed be Pure-Clean Buddha.
Blessed be Pure-Clean-Donate Buddha.
Blessed be So-Liu-Na Buddha.
Blessed be Water-Sky Buddha.
Blessed be Firm-Virtue Buddha.
Blessed be Candana-Merit-Virtue Buddha.
Blessed be Immeasurable-Scooped-Light Buddha.
Blessed be Light-Virtue Buddha.
Blessed be No-Worry-Virtue Buddha.
Blessed be Narayana Buddha.
Blessed be Merit-Virtue-Blossom Buddha.
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Blessed be Lotus-Blossom-Light-Play-Magic
Buddha.
Blessed be Wealth-Merit-Virtue Buddha.
Blessed be Virtue-Comtemplation Buddha.
Blessed be Good-Fame-Named-Merit-Virtue
Buddha.
Blessed be Red-Flame-Imperial-Banner-King
Buddha.
Blessed be Virtuous-Wander-Step-Merit-Virtue
Buddha.
Blessed be Fight-War-Victory Buddha.
Blessed be Virtuous-Wander-Step Buddha.
Blessed be Full-Lap-Adornment-Merit-Virtue
Buddha.
Blessed be Precious-Blossom-Wander-Step Buddha.
Blessed be Precious-Lotus-Well-Dwelt-in-Sala-Tree-
King Buddha.
Blessed be Entity-in-Dharmadhatu Amita Buddha
and all those Buddhas in all worlds, the World
Honored Ones, ever dwelling; May all those World
Honored Ones have merciful consideration for me.
For, in this existence of mine or in my previous
existence, In Samsara since time without beginning,
20
for all sins, whether committed by myself or by
others whom I ordered or viewed with connivance,
for articles belonging to Stupas or to Sanghas
everywhere stolen by myself or by others whom I
ordered or viewed with connivance, for the five
unpardonable offences whether committed by myself
or by others whom I ordered or viewed with
connivance, for all of the ten evil deeds whether
committed by myself or by others whom I ordered or
viewed with connivance, for all those sins, whether
covered and hidden or open and obvious, which
deserved transmigration into hells, hungry ghosts,
animals, and such evil paths of existence as well as
into mean borderlands and such places like Mleccha
(barbarian, heathen frontiers) for all those sins
committed I now remorsefully repent. Now may all
Buddhas, the World Honored Ones, witness and
remember me. And, before all Buddhas, the World
Honored Ones, I say these words: If, in this life if
mine, or in the rest of my existence, I did some
almsgiving and offering, or kept the holy precepts, or
even as much as gave to an animal only a morsel of
food, or practiced pure cultivation-all these virtuous
roots, and those for developing all beings and for
cultivating Bodhi, and those good roots generated
from unexcelled wisdom, combined altogether,
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reckoned and measured, are all offered up as
Parinamana (transference) towards Anuttara Samyak
Sambodhi. As all Buddhas in the past, at present and
in the future did the Parinamana, I, likewise, am
doing the same. May the repentance of all sins, the
sharing of all blessings and the merit of pleading to
Buddhas all contribute to the achievement of
unexcelled wisdom. In all Buddhas past, present, and
future, the best among beings, with unfathomable
merits and virtues, I now take refuge. To all who
were, are and will be in all worlds everywhere, The
Lions-among-Men in the past, at present and in the
future, by my pure and clean physical, oral and
mental actions, I now pay homage, all embracing and
none missing. With the help of the supernatural
power of Samantabhadra's vows, I manifest myself
simultaneously before all the Tathagatas. This single
body of mine, in turn, manifests in innumerable
bodies each and every one of which pays homage to
innumerable Buddhas. In one grain of dust there exist
as many Buddhas as all dust grains, and in places
where there are congregations of Bodhisattvas, as
well as in the dust grains in the endless
Dharmadhatus, it is firmly believed that all are filled
with Buddhas. I vow to praise each of them with all
kinds of voices and sounds, invariably uttering
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endless and wonderful words and speeches, and,
throughout all the future kalpas yet to come, to praise
Buddhas' very deep sea of merits and virtues. The
most exquisite and wonderful garlands of flowers,
performance, music, ointment, incense, umbrellas
and canopies, as such the most exquisite ornament
and adornment with all of these, I now make
offerings to all Tathagatas. The most exquisite
clothes and the most exquisite incenses, powdered
incense, burning incense, lights and candles, each of
which heaps as high as the Sumeru Mountains with
all of these, I now make offerings to all Tathagatas. I,
with a broad, deep, extraordinary, understanding
mind, firmly believe in all Buddhas in the past,
present and future, and, with all the power of
Samantabhadra's practices and vows, now make
general all-embracing offerings to all Tathagatas. All
the evil Karmas which I created in bygone days
resulted from avarice, hatred and ignorance since
time without beginning, and manifested physically,
orally or mentally; thus, for all these karmas I now
remorsefully repent. All sentient beings in all places
Svarakas and Pratyeka-buddhas, Saiksas and
Asaiksas, as well as all the Buddhas and all the
Bodhisattvas, together with all their merits and
virtues-I rejoice in and follow. To all torch-bearers in
23
the worlds in all directions, who were the first to
achieve Bodhi, I now extend an all-embracing plea
and ask all of them to turn the unexcelled, wonderful
wheels of Dharma. Whenever the Buddhas set their
minds on attainment of Nirvana, I will, with the
utmost sincerity, beg and entreat them to stay, for I
firmly wish them to stay for as many kalpas as dust
grains, for the benefit and rejoicing of all sentient
beings. All this worship and these praises and
offerings to the Buddhas, and the plea to the Buddhas
asking them to turn the Dharma wheels and all the
good roots of rejoicing in others and of repentance all
are offered up in Parinamana for sentient beings and
for Bodhi I wish to have these extraordinary merits
and virtues offered up in Parinamana for the
unexcelled genuine Dharmadhatu Nature, its
phenomenal expression, Buddhas, Dharma and
Sangha, Mundane and Buddhist doctrines blended
harmoniously, Samadhi seal and all such
unfathomable seas of merits and virtues. I now offer
all of them up in Parinamana without reservation.
May all sentient beings' physical, oral and mental
karmas, their incorrect views doubts, sneers and
slanders of our Dharma, and all karmic obstructions
such as the above be completely eliminated without
even a trace. Instant by instant wisdom shall prevail
24
in the Dharmadhatu to enlighten all beings so that
they will never suffer retrogression even if the vast
emptiness of space be exhausted, and sentient beings
and their karma and klesas be exhausted, as immense
and limitless as the four things mentioned above, may
the present Parinamana never be exhausted. Blessed
be the Greatest-Achievement Boddhisattva
Samantabhadra.
The Dharma body is bringing morning light.
In concentration, my heart is at peace, a half-smile is
born on my lips.
This is a new day, and I vow to go through it in
mindfulness.
The sun of wisdom has risen, shining in every
direction. Noble Sangha, diligently bring your mind
into meditation.
Namo Shakyamunaye Buddhaya
Namo Shakyamunaye Buddhaya
Namo Shakyamunaye Buddhaya
Return to page 6 (Touching the Earth)
25
Footnotes
Repentance: Purifying negative karma. Admission of wrongdoing and
determination not to act that way again, atonement is understood as an
opportunity to wipe the karmic slate clean and return to the primordial purity
of your original nature.
All the evil karma ever committed by me since of old, Because of my
beginningless greed, anger, and ignorance, born of my body, mouth, and
thought, now I atone for it all.
Regret: Feeling remorse for the harm you've done; recognizing and
admitting your mistakes. Don't confuse this open and honest declaration or
admission of your mistakes with guilt, which is counterproductive. Guilt
traps you in the past, solidifying your identity as a "bad" person and making
it more difficult to move on to more constructive behaviors.
Regret involves acknowledging that you've made a mistake, which is the
first step to undoing it. Instead of trapping you in the past, sincere regret
motivates you to take care of yourself and others by changing your
behaviors-both now and in the future.
Resolve: Determining not to repeat that destructive action again.
Admitting you've made a mistake isn't enough; you need to exert effort to
keep from repeating it. The best thing would be to vow never to commit that
particular harmful action again for the rest of your life. But you have to be
realistic. If you think that keeping a lifelong vow would be impossible, you
can try your best not to act that way again for a specific amount of time
(several months, perhaps, or even the next few days). By training yourself in
this way, you eventually build enough strength and confidence to stop the
activity entirely.
Reliance: Depending upon your refuge in the Three Jewels and your
dedication to others to eliminate negativity. Whenever you commit a non-
virtuous action, you direct it against another being or against the Buddha,
Dharma, and Sangha. By relying on the very same objects, you can help
purify whatever negativity you engaged in.
If your action is directed against the Three Jewels, such as by showing them
disrespect (treating dharma texts carelessly, for example), you can begin to
26
rectify your mistake by reminding yourself of their excellent qualities and
reasserting the refuge you take in them. And, if you've harmed other beings,
remind yourself of your compassionate intention to win enlightenment for
their sake.
I go for refuge, until I'm enlightened, to Buddha, the dharma, and the
highest assembly. By the virtuous merit that I collect. By practicing giving
and other perfections, May I attain the state of a Buddha in order to benefit
all sentient beings.
Remember: Taking specific positive actions to counterbalance whatever
negativity you created. Specific virtuous actions directly oppose the ten non-
virtuous actions (see page 39 & 40). For example, saving and protecting the
lives of others is the opposite of the first harmful action killing. A powerful
way to neutralize harm you may have committed is to do something
completely contrary to the negativity you want to purify-acting out of love
rather than hate, generosity rather than miserliness, compassion rather than
ill will, and so on.
Some of the generally recommended activities to counterbalance negativity
include
Serving the poor and needy
Visiting people in the hospital
Saving the lives of animals (even bait worms) about to be killed
Making offerings to monasteries and other religious organizations
Reciting passages from traditional dharma texts (and, better still,
meditating on their meaning and putting them into practice)
Drawing holy images
By following Buddha's advice, you can save yourself from experiencing
some of the most serious consequences of your negative actions-for the time
being at least. But, to rid yourself of these consequences entirely, you must
go deeper with breaking free of the cycle of dissatisfaction altogether.
27
Glossary
Anger- (N.) the strong feeling that comes when one has been wronged or
insulted, or when one sees cruelty or injustice; the feeling that makes people
want to quarrel or fight.
Akshayamati Bodhisattva- Bodhisattva of Infinite Thought.
Arahant- the enlightened disciples of the Buddha, their minds are free from
hatred, craving delusion and all kinds of defilements, (Adj.) (N.)
Asalha Month- The eight Lunar month, it is about the second or third week
of July each year. The time when monks observe Rains Retreat. (N.)
Ascetic- Self-discipline, leading a life of severe self discipline. (Adj.) Person
who leads a severely simple life without ordinary pleasures. (N.) Ascetically
(Adv.), Asceticism (n.). Hermit.
Asura- A god or spirit who is fond of fighting and subject to frequent
outbursts of anger.
Auspicious- (Adj.) Favorable time, Prosperous, favorable occasion, good
time.
Avalokiteshvara- Bodhisattva of Compassion and Deep Listening.
Bell of mindfulness- The sound of a bell or a clock, an electronic beeper, or
even the ring of a telephone that is used to call an individual or the
community back to their breathing and the practice of mindfulness.
Bhikkhu (Pali), bhikshu (Sanskrit)- Buddhist monks, ascetic, hermit. One
who seeks alms, referring to monks who have received full ordination (as
opposed to novice ordination). Buddhadasa Bhikkhu & Achahn Chah are
examples of Thai Buddhist monks.
Bhumi (Sanskrit: bhumi): Stages of Bodhisattva's realization accompanied
by direct experience of emptiness, starting from the Mahayana path of
seeing. There are ten Bhumis.
Bodhicitta- (Sanskrit: bodhicitta): The mind of Enlightenment "Bodhi"
means enlightenment and "Chitta" means Mind; the awakening mind.
Sometimes translated as the mind of love, because it is our awakened nature
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that impels us to love beings unconditionally and our understanding that
enables us to this.
Bodhisattva- (Sanskrit: bodhisattva; “Bodhisattvebhyah" is the dative
plural meaning "to the bodhsittvas.") Literally "enlightened being" one
committed to enlightening oneself and others so that all may be liberated
from suffering. One who is under the influence of the altruistic attitude and
fully devoted to work for the welfare of other beings without holding any
sense of personal gain and showing any sense of tiredness.
Bodhi Tree- the tree under which the Buddha realized the Truth, the
enlightenment at Bodh Gaya, Magadh city, Vihar State, North Eastern India.
Brahma- A Hindu God, who created all creatures in the universe. The
Buddha explained Brahma as a person who possesses the four Sublime
Dhamma namely; Loving Kindness, Universal compassion, sympathetic joy
and Tranquility. Great one, Noble one.
Brahmin- The highest class in Hindu caste system. The person who is born
in High class Hindu family. A member of the highest Hindu priestly caste.
Buddha- (Sanksrit: Buddha; "Buddhaya" is the dative singular meaning "to
the Buddha.") The Founder of Buddhism. The Enlightened One, the Perfect
One, The Exalted one, Awakened One. He found Buddhism 588 B.C. in
India. Enlightened one or fully blossomed one. Refers also to the capacity
within every being to be "awake" or "enlightened."
Buddhanussati- P., N., recollection of the Buddha's Virtues.
Buddhism- N. The teaching of the Buddha. Started in India by Gautama
Buddha, the Enlightened One. Self understanding through meditation.
Cakravartin- World ruler, universal monarch.
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Chakra (Sanskrit: cakra [c is pronounced ch as in English church]: Energy
channels or psychic nerve centers, which have the shape of a wheel. There
are six main Chakras within our body, where intense energy resides which
has a special potential to accelerate spiritual realization.
1. Forehead Chakra (located between the eyebrows)
2. Crown Chakra
3. Throat Chakra
4. Heart Chakra
5. Navel Chakra
6. Secret Chakra
Charity- N. Principles taught by the Buddha. Kindness in giving help to the
poor, willingness to treat other persons with kindness. Religious society or
organization for helping the poor.
Chiliocosm- Inconceivably vast space. Thousand-world universe, each
world having a Mount Sumeru, sun, moon, and four continents surrounded
by oceans.
Circumambulation- N. The Way Buddhist march in procession around the
Uposatha Hall, the main chapel, keeping their right side towards the hall as a
sign of respect and make three rounds around the hall.
Compassion- N. Feeling for the sufferings of others; Pity; prompting one to
give help.
Compassionate Mind, Compassionate- (Adj.) see compassion.
Complete enjoyment body: Buddha's most subtle physical body that can
only be perceived by the Bodhisattvas who have reached the Mahayana
(Sanskrit: Mahayana) Path of Seeing.
Contentment- N. The state of being satisfied with what one has or is. He is
content with very little; Satisfaction; Opposite of greed.
Concentration Meditation- N., Samatha Bhavana P., The way to focus
one's mind, the way to tranquilize one's mind.
Craving- N. Strong desire, strong sensual desire. Becoming a slave of one’s
own sensual feeling. Passionate yearning.
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Cundi- A form of Avalokiteshvara Bodhisattva, the Bodhisattva of
Compassion, depicted with 1,000 arms.
Cyclic existence (Sanskrit: samsara): The confused and frustrated cycle of
birth and death characterized by impermanence, dissatisfaction or pain, and
ceaselessness.
Delusion- N. False opinion or belief. Unclear mind, or unclear thoughts.
Desire- V. Strong sexual attraction, earnest wish, craving.
Deva- Celestial being, angel.
Dhammanussati- N.P., Recollection of virtues of Buddha's teaching.
Dharma- ("Dharmaya" is the dative singular meaning "to the Dharma.")
The Law of Nature; the teaching of the Buddha; the truth of what is. The
true teachings of the Awakened One, the path of understanding and love.
Lord Buddha's Teaching based on two principles:
1. The principle of non-violence or non-harming;
2. The principle of view of the interdependent nature of reality.
Dharma- Phenomenon, things, objects of mind.
Dharmadhatu- The entire cosmos of dharma elements. The underlying
indestructible togetherness of the ultimate and historical dimension.
Dharmakaya- The body of the Dharma; what remains when the historical
Buddha is no longer with us. The true and ultimate reality.
Discourse- A teaching given by the Buddha or one of his enlightened
disciples (sutra in Sanskrit, sutta in Pali).
Dissatisfaction- N. Not being satisfied with what one has. Feeling unhappy
with what one has or what one gets.
Doctrine- N. Body of teaching; teachings of a church or a Temple. Basic
tenets of a philosophy or religion. Here it means the teaching of Buddhist
temples or monasteries.
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Eight Misfortunes- Obstacles to one's capacity to receive and practice the
true teachings. To be (1) in the hell realms, (2) a hungry ghost, (3) an
animal, (4) lazy when having excessive comforts, (5) ignorant without
favorable conditions for awareness, (6) without hearing, sight, or speech
(Considered a limitation at the time of the Buddha), (7) caught in arrogant
speculation, and (8) born before or after a Buddha's lifetime.
Eight Virtues- Eight virtues of water: clear, cool, sweet in taste, light in
texture, sparkling bright, calm, eliminates hunger and thirst, and nourishes
the practice.
Eight Worldly Conditions- (Loka-Dhamma-P.) The eight worldly
conditions of Buddhism: gain, loss, fame, dishonor, praise, blame, happiness
and suffering. The four pairs are:
gain-loss fame-dishonour praise-blame happiness-suffering
Emanation body: Buddha's grosser form of physical body originated from
the enjoyment body for the benefit of every ordinary sentient being. For
instance, the historical Buddha Shakyamuni (Sanskrit: Buddha Sakyamuni),
who appeared on the earth 2600 years ago.
Embodiment- N. That which is embodied. As in, he is the embodiment of
kindness. To give form to ideas or feelings and views.
Enlightenment- N. The state of perfect mind; Work for the enlightenment
of mankind. Lord Buddha realized Enlightenment - the state of perfect mind.
Also the period (18th century) when men believed that reason and science
would advance human progress.
First Sermon- N. First Lecture, First Teaching of the Buddha, or first
Formal speech given by the Benares or Varanasi city, Northeastern India.
The first discourse is also known as the Dhammacakkappavattana Sutta (P).
Five Actions of Immediate Retribution:
1. Killing one's mother
2. Killing an Arhat or superior being
3. Killing one's father
4. Causing a schism within the Sangha or spiritual community
5. Intending to draw blood from the Buddha's body
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Five Eyes- Physical eyes, deva eyes, Dharma eyes, wisdom eyes, Buddha
eyes.
Five Faculties- Faith, energy, mindfulness, concentration, and wisdom.
Five Powers- Same as the Five Faculties, except that as powers they cannot
be shaken by their opposites (e.g., energy cannot be swayed by laziness).
Five Skandhas- The five aspects of a person: form, feelings, perceptions,
mental formations, and consciousness. Sometimes called Five Aggregates.
Five Tastes- Sweet, sour, salty, pungent, and bitter.
Four immeasurable attitudes:
1. Love (Sanskrit: maitra);
2. Compassion (Sanskrit: karuna);
3. Joy (Sympathetic or Appreciative; Sanskrit: mudita);
4. Equanimity (Sanskrit: upeksa)
Four Kayas (Sanskrit: kaya):
1. Svabhava-kaya (Sanskrit: svabhava-kaya): Natural truth body
2. Jnana-dharma-kaya (Sanskrit: jnana-dharma-kaya):
Wisdom body
3. Sambhoga-kaya (Sanskrit: sambhoga-kaya): Complete enjoyment
body
4. Nirmana-kaya (Sanskrit: nirmana-kaya): Emanation body
Four Pairs and Eight Kinds of Holy People- Arhat, Non Returner, Once-
Returner, Stream-Enterer. The one who has attained the path heading
towards the fruit and the one who has attained the fruit are considered one
pair. Individually they are considered the Eight Types of Noble Ones.
Four Quarters- North, South, East, and West.
Four ways of birth- From eggs, from a womb, by metamorphosis, and by
division.
Four Wisdoms- Great Mirror Wisdom, Wisdom of Equanimity, Wisdom of
Deep Looking, and Wisdom of Perfect Realization.
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Foe-destroyer: Refers to Buddha, one who has won the battle against the
inner enemies of disturbing emotions and delusions. "Foe" refers to
disturbing emotions such as anger, attachment, desire, jealousy, and
ignorance.
Fourfold Assembly: N. Four events happened in the
assembly at Veruvan (P.) Bamboo Grove concerning
Buddhism and Buddha. An assembly consists of
1. All 1250 Monks were Arahans.
2. They had been ordained by the Buddha himself.
3. They assembled by themselves without any prior call.
4. It was the full moon day of Magha month (March. Or late February)
Fourfold Sangha- A practicing community of monks, nuns, laymen, and
laywomen, See also Sangha.
"Gate gate paragate parasamgate bodhisvaha"- The mantra from the
Heart of the Prajnaparamita, uttered by Avalokiteshvara, meaning: "Gone,
gone, gone all the way over, gone with all beings to the other shore,
enlightenment, rejoice!"
gatha- A short poem or verse that we can recite during our daily activities to
help us dwell in mindfulness.
Generosity- (Sanskrit: dana): The practice of giving either materials gifts,
protection, or Dharma teaching with a sincere motivation in which there is a
strong sense of joy or delight to give or to share with others.
Grateful- adj. beloved, pleasing, thankful
Gratitude- N. Thankfulness; being grateful; feeling of thankfulness for
benefits received or kindness rendered.
Greed- N. Excessive desire to acquire and possess, strong desire for more
food, wealth, over and above what is right or reasonable.
Guru (Sanskrit: guru): Spiritual teacher from whom you have received
Dharma teachings that lead you to obtain Buddhahood.
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Hatred- N. Violent dislike: He looked at me with Hatred. Strong dislike.
Hindu- N. A person whose religion is Hinduism mainly in India.
Hinayana- N. Theravada- Small vehicle, A sect of Buddhism spread in
Southern and Southeast Asian countries, Southern school of Buddhism.
Homage- N. Fealty, allegiance, loyalty. We pay homage to the Buddha.
Formal and public acknowledgement of loyalty to the Lord Buddha.
Humility- N. Humble state of mind. She is very humble towards her
superiors.
Hungry ghost- Preta, a being without faith or belief who ceaselessly craves
without satisfaction.
Ignorance- N. To have no knowledge of, Lack of education, knowledge,
cultivation, lack of insight of law of nature.
Impermanence- N. Changing, moving declining or declination, decay-
constant change.
Indra's Net- A limitless net stretching infinitely in all directions, with a
jewel in each eye of the net. These jewels are infinite in number, each
reflecting in itself all other jewels. This image is taken from the Avatamsaka
Sutra and is generally used to illustrate the teachings of interbeing and
interpenetration.
Insight Meditation- N. (Vipassana Bhavana P.) Insight; Comprehension;
power of understanding. To cultivate high level of understanding of the
nature of things. Understanding the nature of things. Understanding of the
Laws of nature as they really are. The endeavor to achieve complete insight
into the real nature of all phenomena.
Kathin, Kathina-N. Special yellow Robes offering to Buddhist monks after
Rains Retreat. Rains Retreat is a period of mid-July to mid-October. Kathina
can be done only during the period from the end of the Retreat to the first
day of the Waning moon of the following Lunar month.
Kalpa- An inconceivably long time, an eon.
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Karma (Sanskrit: karma): An action produced by the movement of mind
motivated by conceptual thoughts and which produces unhappy results or
tainted mundane pleasure or happiness.
Karmic obscuration: A negative energy left by a negative action within the
mind-stream, which disturbs the positive quality, preventing it from
growing, and which produces undesirable results.
Kshitigarbha- Earth Store Bodhisattva who vows to save beings in the
realms of greatest suffering.
Lay Disciples- N. It refers to Buddha's disciples who sincerely observed
Five Precepts and Buddhist doctrine. Not monk, novice or nuns.
Lay People- N. General People who may not be Buddhist and not monk,
novice or nuns.
Liberality- N. Nobleness of free mind, the mind freed from all kinds of
mental defilements, enlightenment of mind, generosity.
Lotus Throne- Seat of a Buddha.
Mahasattva- ("Mahasattvebhyah" is the dative plural meaning "to the Great
Beings.") Great Being, one who has realized the highest truths.
Mahayana- N. Northern school of Buddhism, Great Vhicle. This school was
formed a hundred years after the Buddha's lifetime.
Main Chapel- N. In Buddhism, it means the sacred place, where Buddhist
Sangha Acts would be done. It is different from main chapel in Christian
sense. It was called Uposatha in Pali.
Mandarava- Flowers that fall from the sky in the Pure Land (Sukhavati).
Manjushri- Bodhisattva of Understanding.
Manasarowara Lake- Also known as Anavatapta Lake, meaning cool,
where there exists no heat of the afflictions.
Mara- The tempter, the Evil One, the killer, the opposite of the Buddha
nature in each person; sometimes personalized as a deity. The obstacles to
our practice, which arise in our own minds.
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Meditation- N. To focus one's mind. How to control one's mind; to meditate;
self control. How to clear one's mind. How to purify the mind of impurities.
Meditation means to make the mind peaceful in order to let wisdom arise.
Meritorious Deeds- N. Good action, noble action to do good, such as
offering funds to students or monks, who are in need, for their study. Donate
funds to set up hospitals and schools or meditation centers.
Middle Way- N. Eightfold Path or Noble Eightfold Path starting from Right
understanding and ending with Right concentration. The way leading to
enlightenment, Nibbana.
Mindfulness trainings (formerly "precepts")- Guidelines offered by the
Buddha to protect us and help us live in mindfulness, in the form of precepts
prescribing a particular course of conduct.
Monastery- N. Temples where Buddhist monks stay.
Monks- N. Buddhist Priests who observe 227 Precepts of Discipline,
member of a community of men living together under religious vows in a
monastery.
Morality- N. (Sanskrit: sila [s is pronounced sh as in English shoes]): Good
behavior, practice moral teaching, the principles of right and wrong conduct
or habits considered by a standard of right and wrong such as Five precepts
in Buddhism. Willingness, with a strong conscious effort, to guard one's
body, speech, and mind from indulging in negative actions.
Mudra of Peace- Also known as Seal of Peace, the sign made with the right
hand when blessing water. The thumb joins the tip of the bent fourth finger
while the second, third, and fifth fingers are held straight.
Naga King- A water deity governing springs, rain, rivers, lakes, and oceans.
Nagapushpa Assembly- The assembly that gathers around the Dragon
Flower Tree to hear the teachings of Maitreya, the Buddha-to-be.
Namo- A phrase uttered when paying homage or respect to someone or
something.
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Namo Tassa Bhagavato Arahato Samma Sambuddhassa- "Homage to
him, the World-Honored One, who is worthy of offerings, the One endowed
with Perfect Understanding,"
Natural truth body: It refers to the emptiness of Buddha's omniscient mind,
and the cessation of both obscurations (the obscuration to Liberation and the
obscuration to Enlightenment) that exist within the omniscient Mind.
The gross manifest disturbing emotions, negative thoughts, and the karmic
obscurations are said to be the "obscuration to Liberation." The subtle
imprints of the dualism and the tendencies of seeing the two truths as a
separate distinct entity are said to be the "obscuration to Enlightenment."
Nirvana- The extinction of all views and concepts and the suffering based
on them, to have no attachments to the realm of birth and death. Refers to
the ultimate reality.
Pancasila- P., Five Precepts in Buddhism, not to kill, not to steal, to obstain
from sexual misconduct, not to lie and not to take intoxicating drinks.
Panna- (Pan-yaa, -P.) Wisdom, quality of clear mind, insight, intelligence,
ability of problem solving.
Prajnaparamita- Perfection of Wisdom, crossing to the other shore with
understanding.
Pure Land- Sukhavati, the land of great happiness where the Buddha
Amitabha dwells. An ideal place to practice the path of liberation.
Realm: There are three realms:
1. Desire or gross material world
(Sanskrit: kama-dhatu or raga-dhatu)
2. Form or subtle material world (Sanskrit: rupa-dhatu)
3. Formless or immaterial world (Sanskrit: arupa-dhatu)
Beings in the desire or gross material world experience an intense
attachment to the gross material things and sensual pleasure-especially
sexual pleasure, the pleasure that arises as a direct result of the two sexual
organs coming into contact.
Beings in the form or subtle material world experience a stronger attachment
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to the subtle material things as well as subtle sensory pleasure. For example,
sexual pleasure can be fully experienced through merely looking, smiling,
and laughing at each other rather than going through the gross physical
process of sexual intercourse.
Beings in the formless or immaterial world experience attachment to the
inner mental joy or equanimity. They do not experience any attachment to
gross and subtle materials and sensory pleasure at all.
Roseapple Island- Jambudvipa; an ancient name for India, the continent
where humans live. From jamby, meaning roseapple tree.
Samadhi- P. Concentration tranquility, the practice of centering the mind on
a single sensation with right Samadhi, no matter what level of calm is
reached, there is awareness. There is full mindfulness and clear
comprehension. This is the Samadhi which can give rise to wisdom.
Samantabhadra- Bodhisattva of Great Action, who made the ten great
vows of practice.
Samsara- (Sanskrit: samsara): Cycle of birth and death. Also see Cyclic
existence.
Sangha- ("Sanghaya" is the dative singular meaning "to the Sangha.") The
Community that endeavors to practice the true teaching in harmony. The
spiritual community consisting of monks or nuns or lay practitioners.
Sanghakaya- The collective body of the Sangha.
Shakyamuni- ("Shakyamunaye" is the dative singular meaning "to
Shakyamuni.") Literally, "sage of the Shakya clan." Refers to the historical
Buddha whose awakening and teachings laid the foundation for the practice
of Buddhism.
Shamatha (Sanskrit: samatha): Shamatha meditation is calm-abiding or
single-pointed meditation. The purpose of Shamatha meditation is to help
one overcome inner problems caused by one's negative emotions and help to
bring inner peace. Because our mental problems are due to the mind itself,
we can never find a cure in the physical world and must work to change
ourselves. The ultimate goal of Shamatha meditation is to go beyond the
experiences of the ordinary material world and to destroy our fundamental
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mental confusion that arises from our inability to see things as they truly
exist, as they really are. Right now, in our confusion, we see things the way
they appear to our mind. Because the appearance of things does not hold the
truth and is not the way they are in reality, an incongruity exists - the
appearance of things and the reality of things do not match - and we are led
to confusion, anger, disappointment, unrealistic expectations, etc. There are
two essential ingredients of Shamatha: mental clarity and stability. Clarity is
when the mind is free from haziness, heaviness, dullness, numbness, and
sleepiness. Stability is when the mind is completely free from mental
distractions and wandering, agitation, and excitement. While we are in
meditation, we must cultivate these qualities with our full power and
maintain this state for as long as one can. If we are just sitting in the physical
posture of meditation without working on strengthening our clarity and
stability with single-pointed focus, we are not really meditating - we are like
a hen sitting on her eggs!
Six Dark Paths- Gods, humans, asuras, hells, hungry ghosts, animals.
Six Miracles- (1) To see a great distance, (2) to hear all sounds, (3) to know
one's past lives, (4) to perceive others' thoughts, (5) to travel anywhere at
will, (6) to manifest in any way at will.
Stupa (Sanskrit: stupa): A monument containing Buddha's or other holy
beings' relics and represents the Buddha's enlightened mind.
Sugata- Well-Gone One, one who has lived and practiced skillfully, another
name for the Buddha.
Tathagata-(Sanskrit: Tathagata): One who comes from nowhere and goes
nowhere, an epithet the Buddha used when referring to himself. One who
has gone beyond the ordinary world.
Ten Directions- Eight compass directions plus above and below. Refers to
the entire universe.
Ten Non-Virtuous Actions:
Three of body:
1. Killing
2. Stealing
3. Sexual abuse or sexual misconduct
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Four of speech:
1. Lying
2. Divisiveness or slander
3. Harsh words
4. Idle gossip
Three of mind:
1. Covetousness
2. Malicious thought or ill-will
3. Wrong view
Ten Stages- Bhumi, the stages through which a bodhisattva passes on the
path of awakening.
Ten Unwholesome Deeds- Killing, stealing, sexual misconduct, lying,
deceiving, exaggerating, contradicting, coveting, being angry, having wrong
views.
Thirty Five Purification Buddhas: Enlightened beings who have special
powers and obligations to purify negativities and karmic imprints in those
who recite their names with great respect and pure faith.
Three Baskets- Tripitaka; discourses (sutras), precepts (vinaya),
and commentataries on the Buddha's teachings (abhidharma).
Three Bodies of Buddha- Dharmakaya (body of true nature),
Sambhogakaya (body of bliss or enjoyment), Nirmanakaya (transformation
body).
Three Jewels, Three Gems, triple Gem- Buddha, Dharma, Sangha.
Three kindnesses:
1. Kindness of bestowing vows;
2. Kindness of giving teachings;
3. Kindness of passing an oral transmission.
Three Paths of Suffering- Hells, hungry ghosts, animals.
Three Qualities (of food)- Sattva (pure), rajas (fiery), and tamas (heavy).
Three Realms- Form, formlessness, desire.
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Three Times- Past, present, future.
Three Virtuous Positions of the Bodhisattva Path- Dwelling firmly in the
practice (ten abodes), manifesting right actions (ten actions), and transferring
all merit to the liberation of all beings (ten offerings).
Two Truths- The absolute truth and the relative truth. The absolute truth
cannot be expressed directly in words and concepts, while the relative truth
can. According to the absolute truth, there is no self. However, the absolute
and relative truths inter-are; there cannot be one without the other.
Two ultimate bodies: Rupakaya (Sanskrit: rupakaya), the Form body of
Buddha, and Dharnakaya (Sanskrit: dharmakaya), the Truth body of
Buddha.
Upasaka (m.), upasika (f.)- Layman or laywoman practitioner. Literally,
"one who is close" (i.e., practices closely with monks and nuns).
Vajra (Sanskrit: vajra): Symbol of indestructibility and symbolizes the
method aspect of spiritual path.
Vulture Peak- Gridhakuta. The mountain near the town of Raj agriha where
the Buddha sometimes stayed and taught.
Wisdom body: Buddha's enlightened mind that perceives the two truths
simultaneously and is fully capable of interacting with the physical world
without making a separation between the meditation periods and the post-
meditation periods.
Yaksha- A ghost or demon, usually harmful but sometimes
a protector of the Dharma.
Dedication of Merit
May the merit and virtue
Accrued from this work
Bring peace and bliss
For everybody.
Namo Amitabha