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WITH ALL MY HEART, I BOW TO ALL GENERATIONS OF ANCESTORS IN MY BLOOD FAMILY.
I see my mother and father, whose blood, flesh, and vitality are circulating in my own veins and nourishing every cell in me. Through them, I see my four grandparents. Their expectations, experiences, and wisdom have been transmitted from so many generations of ancestors. I carry in me the life, blood, experience, wisdom, happiness, and sorrow of all generations. The suffering and all the elements that need to be transformed, I am practicing to transform. I open my heart, flesh, and bones to receive the energy of insight, love, and experience transmitted to me by all my ancestors. I see my roots in my father, mother, grandfathers, grandmothers, and all my ancestors. I know I am only the continuation of this ancestral lineage. Please support, protect, and transmit to me your energy. I know wherever children and grandchildren are, ancestors are there too. I know that parents always love and support their children and grandchildren, although they are not always able to express it skillfuly because of difficulties they themselves encountered. I see that my ancestors tried to build a way of life based on gratitude, joy, confidence, respect, and loving-kindness. As a continuation of my ancestors, I bow deeply and allow their energy to flow through me. I ask my ancestors for their support, protection, and strength.
WITH ALL MY HEART, I BOW TO ALL GENERATIONS OF ANCESTORS IN MY SPIRITUAL FAMILY
I see in myself my teachers, who show me the way of love and wisdom, the way to breath, smile, forgive, and live deeply in the present moment. I see through my teachers all the teachers over many generations and traditions, going back to the ones who began my spiritual family thousands of years ago. I see the Buddha or the patriachs and matriarchs as my teachers, and also my spirtual ancestors. I see that their energy of many generations of teachers has entered me and is creating peace, joy, compassion, and loving kindness in me. I know that the energy of these teachers has deeply transformed the world. Without the Buddha and all these spirtual ancestors, I would not know the way to practice to bring peace and happiness into my life and into the lives of my family and society. I open my heart and my body to receive the energy of understanding, loving kindness, and protection from the Awakened Ones, their teachings, and the community of practitioners over many genrations. I am their continuation. I ask these spiritual ancestors to transmit to me their infinite source of energy, peace,
stability, wisdom, and love, I vow to practice to transform the suffering in myself and the world, and to transmit their energy to future generations of practitioners. My spiritual ancestors may have had their own difficulties and not always been able to transmit the teachings, but I accept them as they are.
WITH ALL MY HEART, I BOW DOWN AND TRANSMIT MY ENERGY TO THOSE I LOVE
All the energy I have received I now want to transmit to my father, my mother, everyone I love, all who have suffered and worried because of me and for my sake. I know I have not been mindful enough in my daily life. I also know that those who love me have had their own difficulties. They have suffered because they were not lucky enough to have an environment that encouraged their full development. I transmit my energy to my mother, my father, my brothers, my sisters, my beloved ones, my husband, my wife, my daughter, and my son, so that their sufferings will be relieved, so that they can smile and feel the joy of being alive. I want all of them to be healthy and joyful. I know that when they are happy, I will be hapy too. I no longer feel resentment toward any of them. I pray that all ancestors in my blood and spiritual families focus their energies toward each of their descendants, to protect and support them. I know that I am not separate from them. I am one with those I love.
WITH ALL MY HEART, I BOW DOWN TO RECONCILE MYSELF WITH ALL THOSE WHO HAVE MADE ME SUFFER
I open my heart and send forth my energy of love and understanding to everyoen who has made me suffer, to those who have destroyed much of my life and the lives of those I love. I know now that those people have themselves undergone a lot of sufferings and that their hearts are overloaded with pain, anger, and hatred. I know that anyone who suffers that much will make those around him or her suffer. I know they may have been unlucky, never having the chance to be cared for and loved. Life and society have dealt them so many hardships. They have been wronged and abused. They have not been guided in the path of the right livelihood. They have accumulated wrong perceptions about life, about me, and about us. They have wronged us and the people they love. I pray to my ancestors in my blood and spiritual families to channel to these persons who have made us suffer the energy of love and protection, so that their hearts will be able to receive the nectar of love and thus may blossom like a flower. I pray that they can be transformed to experience the joy of living, so that they will not continue to make themselves and others suffer. I see their suffering and do not want to hold any feelings of hatred or anger in myself toward them. I do not want them to suffer. I channel my energy of love and understanding to them and ask all my ancestors to help them.
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May I know all Dharmas soon! May I get an eye of wisdom before long! May I save all living beings soon! May I attain good skillfulness before long! May I board a ferry of wisdom soon! May I cross the sea of suffering before long! May I practice virtue and meditation soon! May I climb the hill of Nirvana before long! May I enter a house of liberation soon! May I join the Dharma body before long!
Why do Buddhists chant? Chanting gives the opportunity to learn, reinforece, and reflect upon various Buddhist teachings, as well as venerate Buddhas and Bodhisattvas and the virtues they embody. There are many different chants, the texts of which are usually either entire sutras (teaching of the Buddha), Dharanis (essences of sutras), mantras (short symbolic phrases), or the names of particular Buddhas and Bodhisattvas. Times for chanting vary, but monastics generally chant each morning and evening. Chanting is often an integral part of Buddhist ceremonies. Special chanting services provide participants with an extended period of spiritual cultivation through chanting.
What offerings do Buddhists make and why? Most Buddhist altars display some sort of offering. Making offerings allows one to practice giving, express gratitude and respect, and reflect upon the life sustaining law of interdependence. A Buddhist offering is not a sacrifice; it never involves killing and it is an act of veneration for the Triple Gem. As such, making an offering develops wholesomeness and positive karma. While tangible objects may be given in abundance, the most perfect gift is an honest and sincere heart. Some common offerings and their symbolic import are: 1.) Flower: Flowers are beautiful and fragrant. Yet, their splendor will not last forever, and as such they illustrate the impermanence of all things. 2.) Fruit: Fruit is nutritious, as well as pleasing to the tastes. It also represents the result of our spiritual cultivation and helps us be mindful of the law of cause and effect.  3.) Grain: Grain is a basic dietary staple necessary to sustain life. 4.) Incense: Aromatic incense purifies the atmosphere as well as the mind. Just as its fragrance travels afar, so do good deeds extend to the benefit of all. Burning incense also embodies the transience and dissolution of phenomena.  5.) Light: Light extinguishes darkness in the same way that wisdom dispels ignorance. 6.) Water: Water signifies the force of life and washes away impurities.
Why do Buddhists meditate? Meditation is an effective means for cultivating a calm and focused mind. It is an important part of the mental development Buddhists believe is necessary to gaining wisdom and Enlightenment. Buddhas and Bodhisattvas are often portrayed in meditative states. There are various types of meditation, most of which essentially emphasise concentration on either an object or concept, as well as correct posture and awareness of breathing. It may be done sitting, standing, walking, or while doing chores. To discount some misconceptions of Buddhist meditation: it is not a state of non-doing, dreaming, or hypnosis, and it does not strive to make the mind blank. Daily practice of meditation is most beneficial, even if only done for ten minutes at a time.
Is there a Buddhist holy book? There are numerous Buddhist scriptures. They are traditionally divided into three categories called the Tripitaka: the Sutras (teachings of Sakyamuni Buddha), the Vinaya (rules for monastic life), and the Abhidharma (Buddhist philosophy and psychology). Monasteries usually have a sutra library available for self-study. The traditional scriptures were originally written in Pali or Sanskrit a few hundred years after Sakyamuni Buddha entered Nirvana.
Do Buddhists believe in a God? If by "God" one means a creator of the universe or a being guiding ultimate human fate, then Buddhists do not believe in such a God. Buddhism emphasises the concept of conditional causation where everything in this world comes into being according to different sets of causes and conditions. Plants and flowers grow; spring summer, autumn and winter constitute the yearly cycle of the four seasons; human beings go through the process of birth, old age, illness and death. All of this demonstrate the changes brought about by conditional causation. Thus, all phenomena in this world cannot exist without their corresponding causes and the conditions required. Furthermore, one of the central Buddhist tenets is essentially that each person is his own master. If by "god," however, one means one of a number of heavenly beings, then Buddhists do believe in these. In Buddhist cosmology there are six general realms of existence: devas, asuras, humans, animals, hungry ghosts, and hell-beings. (Buddhas have transcended these six realms.) Of the six, devas and asuras are most like deities. While their respective realms may be described as "heavens," however, they do not exist beyond time and space.
in his treasure tower, journeys constantly throughout the ten directions for the sake of this sutra. One who guards this sutra will also have offered alms to the emanation Buddhas who have come here adorning and making brilliant all the various worlds. If one preaches this sutra, he will be able to see me and Many Treasures Thus Come One and these emanation Buddhas. All you good men, each of you must consider carefully! This is a difficult matter, it is proper you should make a great vow. The other sutras number as many as Ganges sands, but though you expound those sutras, that is not worth regarding as difficult. If you were to seize Mount Sumeru and fling it far off to the measureless Buddha lands, that too would not be difficult.  If you used the toe of your foot to move the thousand-millionfold world, booting it away to other lands, that too would not be difficult. If you stood in the Summit of Being heaven and for the sake of the assembly, preached countless other sutras, that too would not be difficult. But if after the Buddha has entered extinction, in the time of evil, you can preach this sutra, that will be difficult indeed! If there were a person who took the empty sky in his hand and walked all around with it, that would not be difficult. But if after I have passed into extinction one can write out and embrace this sutra and cause others to write it out, that will be difficult indeed! If one took the great earth, placed it on his toenail, and ascended with it to the Brahma heaven, that would not be difficult. But if after the Buddha has passed into extinction, in the time of evil, one can even for a little while read this sutra, that will be difficult indeed! If, when the fires come at the end of the kalpa, one can load dry grass on his back and enter the fire without being burned, that would not be difficult. But after I have passed into extinction, if one can embrace this sutra and expound it to even one person, that will be difficult indeed! If one were to embrace this storehouse of eighty-four thousand doctrines, the twelve divisions of the sutras, and expound it to others, causing listeners to acquire the six transcendental powers - though one could do that, that would not be difficult. But after I have entered extinction, if one can listen to and accept this sutra and ask about its meaning, that will be difficult indeed! If a person expounds the Law, allowing thousands, tens of thousands, millions, immeasurable numbers of living beings equal to Ganges sands to become Arhats endowed with the six transcendental powers, though one might confer such benefits, that would not be difficult. But after I have entered extinction, if one can honor and embrace a sutra, such as this one, that will be difficult indeed! For the sake of the Buddha way in immeasurable numbers of lands from the beginning to now I have widely preached many sutras, and among them this sutra is foremost. If one can uphold this, he will be upholding the Buddha's body. All you good men, after I have entered extinction, who can accept and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak his vow! This sutra is hard to uphold; if one can uphold it even for a short while, I will surely rejoice and so will the other Buddhas. A person who can do this, wins the admiration of the Buddhas. This is what is meant by valor, this is what is meant by diligence. This is what is called observing the precepts and practicing dhuta (a discipline or ascetic practice carried out in order to purify the body and mind and free one from the desire for food, clothing and shelter.) This way one will quickly attain the unsurpassed Buddha way. And if in future existences one can read and uphold this sutra, he will be a true son of the Buddha, dwelling in a land spotless and good. If, after the Buddha has passed into extinction, one can understand the meaning of this sutra, he will be the eyes of the world for heavenly and human beings. If, in that fearful age, one can preach this sutra for even a moment, he will deserve to receive alms from all heavenly and human beings. (From the Lotus Sutra)
AND THE BUDDHA SAID: Beneath these jeweled trees adorned as lotus blossoms adorn a clear pond, are lion seats, and the Buddhas seat themselves on them, adorning them with their brilliance like a huge torch burning in the darkness of the night. A wonderful incense exudes from their bodies, pervading the land in ten directions. Living beings are wrapped in the aroma, unable to restrain their joy, as though a great wind were tossing the branches of small trees. Through this expedient means, they make certain that the Law will long endure. So I say to the great assembly: "After I have passed into extinction, who can guard and uphold, read and recite this sutra? Now in the presence of the Budha let him come forward and speak this vow! This Many Treasures Buddha though he passed into extinction long ago, because of his great vow roars the lion's roar.  Many Treasures Thus Come One,  I myself, and these emanation Buddhas who have gathered here, surely know this is our aim. You sons of Buddha, who can guard the Law? Let him make a great vow to ensure that it will long endure! He who  is capable of guarding the Law of this sutra will thereby have offered alms to me and to Many Treasures. This Many Treasures Buddha dwelling in
THE MIRROR OF TRUTH - The Blessed One proceeded to the village Nadika with a great company of brethren and there he stayed at the Brick Hall. And the venerable Ananda went to the Blessed One and mentioning to him the names of the brethren and sisters that had died, anxiously inquired about their fate after death, whether they had been reborn in animals or in hell, or as ghosts, or in any place of woe. The Blessed One replied to Ananda and said: "Those who have died after the complete destruction of the three bonds of lust, of covetousness and of the egotistical cleaving to existence, need not fear the state after death. They will not be reborn in a state of suffering; their minds will not continue as a karma of evil deeds or sin, but are assured of final salvation. When they die, nothing will remain of them but their good thoughts, their righteous acts, and the bliss that proceeds from truth and righteousness. As rivers must at last reach the distant main, so their minds will be reborn in higher states of existence and continue to be pressing on to their ultimate goal which is the ocean of truth, the eternal peace of Nirvana. Men are anxious about death and their fate after death; but consider, it is not at all strange, Ananda, that a human being should die. However, that thou shouldst inquire about them, and having heard the truth still be anxious about the dead, this is wearisome to the Blessed One. I will, therefore, teach thee the mirror of truth and let the faithful disciple repeat it: 'Hell is destroyed for me, and rebirth as an animal, or a ghost, or in any place of woe. I am converted; I am no longer liable to be reborn in a state of suffering, and am assured of final salvation.' What, then, Ananda, is this mirror of truth? It is the consciousness that the elect disciple is in this world possessed of faith in the Buddha, believing the Blessed One to be the Holy One, the Fully-Enlightened One, wise, upright, happy, world-knowing, supreme, the Bridler of men's wayward hearts, the Teacher of gods and men, the blessed Buddha. It is further the consciousness that the  disciple is possessed of faith in the truth believing the truth to have been proclaimed by the Blessed One, for the benefit of the world, passing not away, welcoming all, leading to salvation, to which through truth the wise will attain, each one by his own efforts. And, finally, it is the consciousness that the disciple is possessed of faith in the order, believing in the efficacy of a union among those men and women who are anxious to walk in the noble Eightfold Path; believing this church of the Buddha, of the righteous, the upright, the just, the law abiding, to be worthy of honor, of hospitality, of gifts, and of reverence; to be the supreme sowing-ground of merit for the world; to be possessed of the virtues beloved by the good, virtues unbroken, intact, unspotted, unblemished, virtues which make men truly free, virtues which are praised by the wise, are untarnished by the desire of selfish aims, either now or in a future life, or by the belief in the efficacy of outward acts, and are conducive to high and holy thought. This is the mirror of truth which teaches the straightest way to Enlightenment which is the common goal of all living creatures. He who possesses the mirror of truth is free from fear; he will find comfort in the tribulations of life, and his life will be a blessing to all his fellow-creatures."
short breath, one knows, 'I am breathing out a short breath. I am breathing in and am aware of my whole body. I am breathing out and am aware of my whole body.'  This is how one practices. 'I am breathing in and making my whole body calm and at peace. I am breathing out and making my whole body calm and at peace.' This is how one practices. 'I am breathing in and feeling joyful. I am breathing out and feeling joyful.'  This is how one practices. 'I am breathing in and feeling happy. I am breathing out and feeling happy.' One practices like this. 'I am breathing in and am aware of the activities of the mind in me.  I am breathing out and am aware of the activities of the mind in me.'  One practices like this. 'I am breathing in and making the activities of the mind in me calm and at peace.  I am breathing out and making the activities of the mind in me calm and at peace.' One practices like this. 'I am breathing in and am aware of my mind. I am breathing out and am aware of my mind.' One practices like this. 'I am breathing in and making my mind happy and at peace.  I am breathing out and making my mind happy and at peace.'  One practices like this. 'I am breathing in and concentrating my mind. I am breathing out and concentrating my mind.' One practices like this. 'I am breathing in and liberating my mind. I am breathing out and liberating my mind.' One practices like this. 'I am breathing in and observing the impermanent nature of all Dharmas. I am breathing out and observing the impermanent nature of all Dharmas.'  One practices like this. 'I am breathing in and observing the fading of all Dharmas. I am breathing out and observing the fading of all Dharmas.' One practices like this. 'I am breathing in and contemplating liberation. I am breathing out and contemplating liberation.' One practices like this. 'I am breathing in and contemplating letting go. I am breathing out and contemplating letting go.' One practices like this. The Full Awareness of Breathing, if developed and practiced continuously according to these instructions, will be rewarding and of great benefit."
SHARIPUTRA'S FAITH - THE Blessed One proceeded with a great company of the brethren to Nalanda; and there he stayed in a mango grove. Now the venerable Shariputra came to the place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said: "Lord! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, who is greater or wiser than the Blessed One, that is to say, as regards the higher wisdom." Replied the Blessed One: "Grand and bold are the words of thy mouth, Shariputra: verily, thou hast burst forth into a song of ecstasy! Surely then thou hast known all the Blessed Ones who in the long ages of the past have been holy Buddhas?" "Not so, O Lord!" said Sariputta.  And the Lord continued: "Then thou hast perceived all the Blessed Ones who in the long ages of the future shall be holy Buddhas?" "Not so, O Lord!" "But at least then, O Shariputra, thou knowest me as the holy Buddha now alive, and hast penetrated my mind." "Not even that, O Lord!" "Thou seest then, Shari putra, that thou knowest not the hearts of the holy Buddhas of the past nor the hearts of those of the future.  Why, therefore, are thy words so grand and bold?  Why burstest thou forth into such a song of ecstasy?" "O Lord! I have not the knowledge of the hearts of all the Buddhas that have been and are to come, and now are. I only know the lineage of the faith.  Just as a king, Lord, might have a border city, strong in its foundations, strong in its ramparts and with one gate only; and the king might have a watchman there, clever, expert, and wise, to stop all strangers and admit only friends. And on going over the approaches all about the city, he might not be able so to observe all the joints and crevices in the ramparts of that city as to know where such a small creature as a cat could get out. That might well be. Yet all living beings of larger size that entered or left the city, would have to pass through that gate. Thus only is it, Lord, that I know the lineage of the faith. I know that the holy Buddhas of the past, putting away all lust, ill-will, sloth, pride, and doubt, knowing all those mental faults which make men weak, training their minds in the four kinds of mental activity, thoroughly exercising themselves in the sevenfold higher wisdom, received the full fruition of Enlightenment. And I know that the holy Buddhas of the times to come will do the same.  And I know that the Blessed One, the holy Buddha of today, has done so now." "Great is thy faith, O Shariputra," replied the Blessed One, "but take heed that it be well grounded."
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When the full moon day arrived, the Buddha, seated under the open sky, looked over the assembly and said: "O followers of the Way, the method of being fully aware of breathing, if developed and practiced continuously,  will have great reward and bring great advantages. It will lead to success in the practice of the Seven Factors of Awakening. The Seven Factors of Awakening, if developed and practiced continuously, will give rise to Understanding and Liberation of the Mind. What is the way to develop and practice continuously the method of Full Awareness of Breathing so that the practice will be rewarding and offer great benefit? It is like this, the practitioner goes into the forest or to the foot of a tree, or to any deserted place, and sits stably in the cross-legged position, holding one's body quite straight. Breathing in, one knows that one is breathing in; and breathing out, one knows that one is breathing out. Breathing in a long breath, one knows, 'I am breathing in a long breath.'   Breathing out a long breath, one knows,  'I am breathing out a long breath.' Breathing in a short breath, one knows, 'I am breathing in a short breath.' Breathing out a
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