CHAPTER 9. THE HOLY SPIRITS FOR DEATH AND DEATH.

The path of peaceful meditation and devotional prayer  
Has been enlightened by the enlightened minds,  
and has been passed by countless masters and followers,  
The path that will always lead to the pure land or the scene Peace.
Any religion in the world also has rituals for the dying and the dead. These rituals are intended for two reasons: for distressed relatives, these provide comfort in the process of farewell to loved ones, and for the deceased will provide support and assistance in the process. A journey through death with prayers and symbolic rituals. The Buddhist rituals that I outlined in this booklet are also intended to benefit the deceased and their relatives. The main purpose of these rituals is not necessarily to help the dead achieve liberation and transcendence in the world of samsara. Rather, they are primarily intended to reduce or eliminate negative perceptions and emotions that are the only causes of suffering, fear and rebirth in the lower realms. Buddhist rituals for the deceased are also an act to accomplish good deeds for the deceased by the power of positive thoughts and emotions which are direct sources of peace and rebirth. in the peaceful realms (such as the human realm and the heavens) or the pure realms. 

THE TRUTH OF 
THE DEATH CHRISTMAS 

The rituals for the dead of Tibetan Buddhism are made by lamas and lay followers in different ways depending on the Buddhist sect and each locality. Tibet. The ceremonies for the deceased are sketched in this chapter based on the Nyingma tradition used in Golok, East Tibet where I was born and practiced. 

The ceremony for the deceased was usually performed by a lama, or a priest, equivalent to a pastor or clergyman in the West. If the lama is a good person, performing the ritual for the dead will be very effective. A lama who has only a name or appointed is not capable of anything more than anyone. However, anyone can perform the rituals mentioned in this book if one is practicing meditation and prayer. 

In some regions and in some Tibetan traditions, rituals for the dead are very simple. Lamas and / or lay assistants read prayers, offerings and donations of money, food, jewelery or livestock to the monks and nunnels. monks, nuns, or poor people. The body was burnt or the vulture was eaten as a way of offering the Buddhas and gods. (Although the Buddhas and gods do not eat, this is a way of practicing meditation and rituals to train our minds to have positive perceptions, to see that all are pure, and to nurturing tolerance, devotion and letting go). One of the important religious ceremonies is to include repeated prayers such as "The King of Prayers, 

In other parts of Tibet, rituals for the dead are more elaborate. Many lamas are invited to the dead's home to perform rituals for weeks before their death and seven weeks after their death. The time and thoroughness of the sacrifice depends on the capacity of the priest. To pay for the rituals for the dead, most families spend at least the entire share of the deceased divided from family property. 

RELIGIOUS CHURCH  
FOR GENERAL PERSONS

It is essential that we practice Dharma while we are alive, because that will place us in the spiritual path and give us faith in that path. Then we will be ready to apply our meditation experiences to our death when that day comes. The third Dodrupchen Rinpoche wrote:  

At the time of our death, it may be very difficult for us to concentrate our spiritual ability to begin a meditation. So you have to choose a meditation first and combine your mind with it, as closely as possible. Meditation can be a memory of a Buddha, compassionate love, energy of diligence, or experience of emptiness. 

Always think: "At the moment of my death, I will not let myself get caught up in any negative thoughts." In order to gain the wisdom of meditation and peace in your mind, it is important for you to continually meditate, very soon before death comes to you. Then, when the time comes, you die with the qualities of the mind as you wish. 

Any good deed you do, whether acted by your mind or body - during your life and especially when you are about to die - will be good for your future life. Rituals such as purification, merit making, empowerment, and dedication are important things to do before a person dies and even after death.

Purification

In order to make your present life, your future death journey and your rebirth free from difficulties and obstacles, it is important to purify your past negative karmic effects. . All the miseries of this life and your future lives are all caused by negative Karma. The only way to eradicate these causes of karma causes unhappiness is to improve your life. This is just like restoring your health by purifying toxins in your body. Thanks to this purification, you can neutralize your unwholesome deeds and their consequences. 

Any positive action or service can be a good way to cleanse. Things to purify include the visualization of the Buddhas and the prayers for the sake of the sentient beings. These actions require reciting prayers and performing meditation to purify from the bottom of your heart. Some rituals for the deceased were also made with the aim of achieving purification. 

Among the special deeds of Buddhism mainly aimed at purification are the "Repentance before the 35 Pure Land (Tibet:  shag, lung bShags) and the prayers and meditations of the Buddha Kim Cang Tat. The prayers and meditation involve four "energies". The first is the capacity of the pure source, Kim Cang Tat. When you visualize the Vajra Buddha above your head, you trust Him as the embodiment of the nature of enlightenment and the qualities of all the enlightened ones that appear as sources. peaceful. The second capacity is the capacity of repentance. If you feel great remorse for the evil things you have done, your purification will come from the bottom of your heart. The third capacity is the power of commitment. This means that you make a strong commitment not to commit another evil in the future. The fourth capacity is the capacity of purification itself. Recite the prayers - such as OM VAJRASATTVA HUNG (or HUM) "May the Buddha Kim Cang Tat give blessings to you" - you see, feel and believe that a line of road from the body of The slurring of the Jubilee Buddha washed away the dirty garbage of the negative actions of your body and mind, leaving no trace at all. In the same way, you can help purify the dead and other sentient beings. Train your mind by purifying it with pure images, deep affection and strong faith that will purify the consequences of your negative karma to the root. feel and believe that a line of camouflage from the body of the skeletal Buddha, flowing away the dirty garbage of the negative actions of your body and mind, leaving no trace both. In the same way, you can help purify the dead and other sentient beings. Train your mind by purifying it with pure images, deep affection and strong faith that will purify the consequences of your negative karma to the root. feel and believe that a line of camouflage from the body of the skeletal Buddha, flowing away the dirty garbage of the negative actions of your body and mind, leaving no trace both. In the same way, you can help purify the dead and other sentient beings. Train your mind by purifying it with pure images, deep affection and strong faith that will purify the consequences of your negative karma to the root. 

Although these ways of doing things are especially effective in purifying oneself, any good action is a purifying way, especially if you intend to dedicate merit to a purpose. so Some other examples of how purification work is to save lives, and love to protect others from danger, generously giving gifts to the needy, or sponsoring religious projects. social security projects or religious ceremonies with clear attitudes, building shelters and religious temples with the intention of benefiting others. 

We can also help cleanse unwholesome behaviors of others. If we pray, meditate, or take other ways to purify others or to dedicate merit to purifying their evil deeds, we can also achieve results. But how will our efforts be effective? If someone's unwholesome behaviors are too serious, our limited efforts will not have much effect. If the person does not have a positive attitude toward us, does not trust and does not like us; If they and we do not share a strong karmic connection, we can see it as a channel through which we can help them, or if our prayers are weak and impure. , our purification may not be very effective. However, the things we do have some help. If somebody's unwholesome behaviors are "cleansing" and if they trust us, or at least they like us and the things we do, if we have the relationship of karma with them and if the ways we do are strong, we will surely be able to purify the unwholesome actions of that person. If a full-fledged spiritual teacher performs prayer, meditation, and special ritual, even if he or she has committed grossly unwholesome deeds, all can be purified and he or she is to be taken. liberation through the power of the masters and the purity of meditation. So there is no simple answer and everything depends on many conditions and conditions, 

Even if we can not purify a person completely, only a little purification will help a lot at the time of death. Likewise, if a dying person inspires us to purify him with great devotion to the Buddha, we will create many merits and that will create merit. For the man who made us do it. It should be said again that if we create merit, these merits will strengthen our positive qualities and weaken or eradicate our negative qualities. 

Create merit

In order to enjoy a life and a peaceful, happy life, it is important that we accumulate merit and cultivate positive qualities. The happiness and peace that you are enjoying today is the direct result of your good behavior in the past. To make your future life better, you need to continue to make more merit by doing good deeds. Just as you get physical health by providing your body with proper nutrition and exercise, you must take care of your spiritual health by creating merit. 

Any positive action or service is effective as a means of creating merit. You can create merit by praying and meditating. You can create merit by helping the poor, offering religious projects, saving lives (buying and releasing livestock), building and clearing roads, embellishing pagodas worship and worship, sponsor and perform prayer, meditation with love, respect and devotion. 

Congregation

An empowerment or initiation is a very effective means of purifying the bad effects of unwholesome deeds, in order to strengthen good deeds in the past, to remind the experiences and spiritual knowledge. In the past, to indicate the path to liberation or the Pure Land, to introduce the Buddhas and the Pure Land, to bless the Buddhas and to awaken the primordial wisdom or Buddha nature of the recipient. empowerment. Empowerments of the [six] realms (Tibetan:  ne dren, gNas' Dren) can be made for those who are dying. Such rituals help purify the dying karmic races. If they do not perform these rituals, they can cause the person to reincarnate into the realms of suffering. These rituals help to accumulate merit that enables one to reincarnate into happy states. They will quickly bring the blessings of the buddhas to our consciousness to awaken to enlightenment or reincarnation into a pure land. 

It is therefore important that the host and / or the person performing the rituals for the deceased must be those who have the ability to meditate perfectly or at least have been well trained in the practice. these special ceremonies. In addition, if there is a positive spiritual connection between the sacrificial person and the deceased, the sacrifices will bring many benefits. At the very least, there should be a harmonious relationship between the sacrificial person and the dead. 

If elaborate rituals such as the empowerment can not be performed, any prayer or meditation is performed with love for all sentient beings and the dying, or done with devotion. The Buddhas will bring great benefit, especially if this is done by a meditator who has accomplished. A decent ceremony may include the recitation of prayers, the recitation of the titles of the Buddhas and Bodhisattvas, the repeated reading of the mantras or the execution of a simple ritual. There are many books on liturgy and prayers in Tibetan. Hereafter, in Appendix A, I will present a very brief ritual of the Pureland Pure Land. In addition, the Phowa meditation by a accomplished master is also a particularly useful way, while a person is dying and after he or she dies. A short article on Phowa with explanations will be presented in Appendix B. 

Orientations and prayers

After doing any good deeds such as prayer, it is important to dedicate merit and to initiate the prayer. The merit of the merit of the merit of the merit. The larger the scale, the greater the power. Therefore, you must dedicate merit not only to the dead but to all sentient beings to help them to be happy and enlightened. Then great merit will come to them. 

Next is the initiative. This is the way to invest merit into a certain purpose and make those merits multiply. Using the merits that have been deduced for seed, please pray that all sentient beings will enjoy the fruit of happiness and be reborn in the pure land. Beings in the middle, in particular, need us to dedicate merit and wish them. If we continually dedicate any merit that we and the deceased have accumulated - albeit little - to that person and to all beings in order to pray for them to be reborn in a pure land, they We can be sure that these merits will work. 

You can also recite and meditate on many devotional prayers and wishes, such as the  Bhadracharya-pranidhanajara Sutra (Business of the Horizon Bodhisattva Hanh Tanh Vuong). This Mahayana text, which is part of the  Buddhavatamsaka Sutra,  teaches us how to dedicate merit and aspirations as we have known. The dying person may be given the added blessings, such as the plains (Tibetan:  dudtsi, bDud rTsi ) and the remains of the sacred objects that have been blessed, or things This can be placed on his or her own. Nyingma Buddhists attach great importance to the insertion of talismans in ancient Indian or Tibetan texts, called "Liberation by contact" (Tibetan:  Tag trol, bTags Grol), and other sacred syllables on the chest or other places on the dying body. 

THE RELIGIOUS CEREMONIES IN TIME OF DEATH

At the time of death, any religious rituals - prayer, meditation which brings an atmosphere of peace, love, full of grace - are very beneficial. The following are some of the important rituals that Tibetan lamas perform. 

The instructions for ordinary people

The best time to receive instruction, advice and catechesis is while we are alive so that we can hear and understand what the instructor says. He teaches the teachings that our minds can absorb and understand. If a person is dying to resist the death that is coming to him, then this point should not be given instructions. Instead, it is better to talk about general teachings or therapeutic teachings. This will not make the dying person fearful and will bring that person a little peace and alertness. 

If the dying person is ready to hear about his own death, we should remind them of their meditations and blessings. Facilitators should tell them what will happen in the course of death, the ultimate nature, the average body, and how to apply these experiences. 

Dodrupchen Rinpoche sums up the important things that the dying person must focus on at the moment of death: 

Always think of the following. Think that death now has come to you also happens to everyone. Please let go of all your attachments with loved ones, wealth and power. In the presence of the Enlightened One, confess and purge all the unwholesome actions that you have done in this life and in past lives - both known and unknowable things. Promise yourself and the Enlightened ones that you will never carry such unwholesome activities. So you make your heart cheering with a sense of joy, no worry whatsoever. Remember all the good deeds you have done in the past and always be happy with those behaviors without pride or self-righteousness. 

And he added: 

Always make merit and pray, think and say: "Throughout my later life, I pray for the essence of the path of enlightenment. I pray for virtuous teachers to guide. I pray for faith, diligence, wisdom, and awareness. May I never be affected by bad friends and afflictive emotions. " 

Having good thoughts at the moment of death is very important. Dodrupchen says: 

In the sutras, Shakyamuni Buddha tells many stories to illustrate why someone becomes his disciple or why one special person becomes one of his great disciples. In many cases, the main reason that he made was that those people made good wishes when they were about to die. Therefore, the things you wish to die will have a great influence on your rebirth. 

As mentioned above, meditative rituals called Phowa can be performed before and after a person dies (see page 488). 

It will be very beneficial for you if you die at the end of the day thinking about the spiritual teachers you trust, their teachings, the gods and the spiritual experiences that you are familiar with. Also, with compassion, you have the will to bring all sentient beings to Buddhahood. 

The instructions and the ritual sacrifice for the accomplished meditator

If the dying person is a highly accomplished meditator, an experienced meditator or friend should present the "introduction" (Tibetan:  ngo trod, Ngo sProd ). In the "introduction", you remind the dying monk to remember and recognize the meditation or his testimony and remain there. Without a successful helper, it may be best to allow the meditator to die quietly, not to be harassed. The monks and their friends should quietly meditate and pray at a distance from his body. It is important to try to keep the atmosphere of peace and tranquility around the dying monk, for hours or even days. 

Some monks are still in the state of meditating for hours or sometimes days after having stopped breathing. There will be no movement of the breath and heart vessels, but there is still some warmth in the heart. This is a sign that the monk's mind has not yet left his body and is in meditation. If so, it is best not to do anything to their bodies and to maintain a peaceful atmosphere around Him. But if you need to move the body, someone has to offer a "referral" or at least a religious ritual. This will naturally awaken the monk from the state of meditation. If no one is able to celebrate a formal ceremony, ring a bell or religious or chant. This will wake the guru out of the state of meditation. Then you can take care of his body according to his ability. Some people have the ability to take the body of the monk into the stupa with a thorough, elaborate ritual while others can only arrange a simple ritual. For a monk, the organization of simple or thorough nothing important, but those who have favorable conditions should be concerned about the organization to put him into the stupa in a thoughtful way. 

However, Tsele writes, "According to some scholars and experts, although it is generally believed that all those who remain in their bodies after death are in the state of mind. meditation This is not always true. There are some who refuse to leave their bodies just because they are attached. " 

Traditionally, the disciple of the monk can perform the " guru yoga meditation" (Sanskrit:  guru yoga ) and receive the four initiations (as depicted in Kim Cang's meditation above). Or they could focus on "mourning ceremonies" (Sanskrit:  guru puja) and receive self empowerment. They can also perform ritual purification and merit making for the guru. Although purifying and creating merit is not necessary for a highly accomplished monk, it will benefit those whose monks may be indebted to karma. Most importantly, the disciples should meditate on unifying their mind with the guru's enlightened mind and contemplating it in the most physical way. If you can not celebrate the official ceremony, reading the prayers and doing the meditations that you are familiar with will bring many benefits. 

It is important to remember that while an ordinary person needs rituals for the dead, monks do not need and may not want those rituals. That is why many monks even wish to "die like a dog", as they say. Like a wild dog that can die on the side of the road no one cares, so these monks hope that nobody will pay attention to their death so that they will be free from this life. how they like. 

NEW RELIGIOUS CHAMPS FOR DEATH

The Thirteenth Step of the Death Step is a ritual that we usually perform when I am an adult in eastern Tibet. This ceremony is for the deceased by the trained meditators or the monks. This ceremony can also be performed for a dying person. It has many different names in Tibetan. It is called the "death ceremony" ( ro chog, Ro ch'og ), because it was celebrated by the lamas before the body of the dead. It is also called " chang chog " ( Byang ch'og ) because the ceremony was performed with a dummy instead of the body. Some call it "liberation from the realms" ( ne dren, gNas' drain) because in this ritual the luminaries purify the death karmas of the dead which can cause them to reincarnate into the six realms. Another name is simply "funeral" ( shin chog, gShin ch'og ). 

Tibetan death ceremonies require performing a ritual of one of the many forms of the gods or the Buddhas and the Mandala or their Pure Land. These include the rituals of the Amitabha Buddha, the Compassion Buddha (Avalokiteshvara), the Pure Land Buddha (Vajrasattva). 100 Pureblood and Wrath (Tibet:  zhi thro, Zhi khro, The Purebred Buddha (Sarvavid Vairochana), and the Dying of Death (Vajrabhavara). However, the ritual will be most effective if the celebrants choose a god and ritual that they are familiar and connected. 

Synopsis of the ritual of worshiping the dead

First, in the initial part of the ritual the lamas and the assistants recite and meditate on the recourse of the Three Jewels and then develop the mental state of the Bodhi Mind. 

Second, they envisioned and visualized themselves as a divine being (such as the Buddha of Compassion) in his pure land with countless enlightened ones. OM MANI PADME HUNG - they see, hear and feel the presence, full of blessings of the god and the pure land. Then they share the blessings in the form of light and achievements with the whole universe. They do this by envisioning and thinking that the light of blessings overflows with all sentient beings and the whole universe and that accomplishments are also filled in, transforming each into an intelligent being. compassion and energy. 

Third, they imagine on a altar a divine and pure land in the sacred water full of water. In order to create merit, they offer beautiful and useful things such as incense, flowers, food and music (real or imagined) and recite the praises of the gods with great reverence. . Reciting the words, they visualize the spirit. The god blesses the water in the vase by transferring a light of wisdom into it. Then he merges into the vapor of the vase and they become one. 

On the fourth, they receive from the deity the Mandala initiations outside, ie the sacred vase. In other words, through their visualization of a vase full of water as a pure land of Buddha with form, sound and pure experience, filled with the presence of a community of Buddhas and qualities Buddha, meditation Man-la-la is a great source of blessings. 

Fifth, with the power of meditation and the words of truth, they call the spirit of the dead (if that person dies) into a dummy (either to the body if it is still there) set it. Then they preached the doctrine to the dead on the importance of their concentration on the divine and the spiritual path, on the Buddhas and the Pure Land, on the Dhamma and the Masters. They teach the deceased not to attach themselves to the loved ones in the world or to the possessions left behind, because doing so will only create disturbing emotions and prevent progress in the spiritual path. 

Sixth, the celebration of "liberation from the realms" is celebrated. This is a complex ritual focused on liberating the dead from the cycle of rebirth into the six realms by purifying each of the six emotions of afflictions. After that, the participants gave the initiation or blessings of the body, speech and mind of the Buddhas. 

Saturday, they offer "sur", food and drinks are burned. According to many texts, most sentient beings in the middle are unable to enjoy solid food, but they are satisfied with the smell of burning food. 

In the  Ayushpatti-yathakara-paripriccha Sutra The Buddha explained that there is no benefit in bringing food to the dead for lack of raw bodies, that they can not enjoy the raw food. If, with the mind of sorrow and negativity, you arrange food for the dead on a table, as one might do in some cultures, you will not satisfy the hunger of the dead and It does not produce much merit unless accompanied by spiritual inspiration, prayer, compassion or tolerance. However, during the "sur" ceremony, people blessed the aroma of food with meditation and gave it to the dead with a pure source of touch. 

In a well-ventilated place, a large charcoal stove was prepared, there was no smoke from the wood, and the burning oil was burned and the solid food was burned in the furnace and sprinkled around the fire. People can also burn some new clothes as offerings. 

Among the foods offered during these "sur" ceremonies, meat should be avoided because of the flesh that can engender violent and harmful souls. In my opinion, we should not use fruits and other foods that are alive when we burn them can create unpleasant odors. In Tibet, the main ingredients used are ripe barley flour mixed with butter and several new pieces of cloth representing clothing. In the West, people can use crackers and some new clothes. However, if you can not offer food by burning, you can arrange vegetarian food and drinks on a table during the celebration and then remove those items in the forest or in a place. clean, deserted. 

In the "sur" rites, with the intensity of sincere compassion, the power of meditation and the power of the mantras, we purify all the impurities of the "sur" substances, amplify These substances are enormous masses filled with the earth, and transform those substances into substances that allow the dead to enjoy and benefit from it. Thus, smoke not only appears as food, drink to the dead but also to what the deceased needs and desires. Although those who celebrate the ceremony can not follow the meditation in detail, but if they have devotion to the Buddhas, bless the "sur" with the prayers and dedicate it to the dead. With pure love, offering "sur" becomes a source of benefit and satisfaction. 

If we offer "sur" to all beings suffering with love and generosity, this will create great merit. If we dedicate ourselves and make wishes to many sentient beings, the dead will enjoy great merit for inspiring us to create all these altruistic ideas and abundant offerings, abundant. 

In the eighth step, Phowa meditation is done to transfer the consciousness or consciousness of the dead into the enlightened mind of the Buddha so that they can be reborn in the Pure Land of the Buddha. 

The ninth step is the funeral, in which the body of the dead is buried. In Tibet, there are two main ways in which the dead body integrates into nature: cremation and vultures (carnivorous eagles called "funerals" or "funerals" . The lamas perform meditation ceremonies to bless the body as an intellectual naga and a pyre or vulture as a divine and pure land. Then they dedicate the body as offering divine water to the gods with a view to purifying negative karmas and to perfect the merits and wisdom of the dead. They also burned the body (or dummy figure) to symbolize the burning of false ego, afflictive emotions and negative karmas with all their traces of the five- which is the essence and the ultimate qualities of the mind. Or they could bring the body to the vultures as a way of offering. Then they will burn a little bone in the next ceremony. 

In the tenth, they collected ash (burned bones) and held a special ceremony for cleansing the bones (Tibetan:  ru jong, Rus sbyong ) for about a week. In this ceremony they celebrate the "liberation from the realms" as mentioned before. This is another opportunity to purify the negative karmas of the deceased, using his remaining ashes. 

In the eleventh, after the bones were cleansed, the ashes were mixed with clay and molded into miniature towers (  tsatsa, tsa-tsha ) to symbolize that the mind and body were dead. Transformed into the qualities of the Buddha. A tower is a symbol of mind-wisdom of the Buddha. A blessing ceremony (  Tsa drub, Tsa-sgrub) is celebrated for a week to bless and dedicate the towers as the body-mind of the Buddha. 

Twelve, miniature towers are placed as offerings in a river or at sea for them to integrate into nature so that nothing remains of the dead. There is nothing left behind after death that will leave the dying serene without holding or pulling on negative emotions such as attachment to relatives. However, Buddhists often retain the ashes of some great masters in the form of religious relics so that they become objects of devotion, inspiration and a source of blessings. 

Finally, those who attended the dedication ceremony of all merit were accumulated by the deceased or the deceased and for all sentient beings as conditions for a peaceful transition and rebirth. full of bliss (such as in the Pure Land of the Buddha of Infinite Light). After dedicating all merit to their predecessors, they recited many prayers for the realization of these particular goals. 

Other rituals

For a simple prayer and meditation rite, please read Annex B.  

For rituals for the deceased, highly respected monks, other luminaries and subjects The celebration is devoted to many days or weeks. These rituals include the veneration of the monk, the devotional meditation on the monk, the banana offering (Sanskrit:  ganachakra ), and sacred body rituals (Tibetan:  dung chog, gdung ch'og ) with the practice (Sanskrit:  sadhana ) purification, creating merit and making vows. 

Along with these rituals, families and friends can sponsor merit-making and benefiting the dead. These include the recitation of prayers, the practice of meditation, the giving of spiritual and material gifts, the protection of health and life, sponsorship of ceremonies and prayers, the building of temples and spiritual shelters, flying flags and prayer wheels, sponsoring schools and meditating, bringing peace and harmony to society. 

After doing any useful work, turn to the merit of it as a condition to bring happiness and enlightenment to all sentient beings, especially to the deceased and the will to perform. Such things are for all sentient beings. Then, the experience in the middle and rebirth of the dead will become a journey from happiness to happiness. 

In the Tibetan Buddhist tradition, it is very common practice to make material contributions, regardless of whether or not more, to as many monks, academies and charities as possible to create merit for the deceased. With the request of the monks, lay people, monks and nuns praying and giving merit to them. Even if you do not have money and artifacts to donate, you can imagine huge donations of offerings and spiritual offerings for them with generosity and generosity. Offering with such spirit will also create great merit. 

The Buddha believes that although you make a small contribution to a great cause, your merit can become immense as the merit of that very purpose - just like drops of water falling into the ocean will not dry up. until the ocean dried up. Similarly, if you form a karmic connection with a great one, even if the offering is as small as a cup of tea, the effect and result is endless for the sanctity of the taste you are make offerings.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.9/11/2018.