盂兰盆

每年农历七月十五日为“盂兰盆节”，也称“中元节”有些地方又州俗称"鬼节"，"施孤"。本是印度一种佛教仪式。，佛教徒为了追荐祖先举行"盂兰盆会"；佛经中《盂兰盆经》以修孝顺励佛弟子的旨意，合乎中国追先悼远的俗信，于是益加普及。民间普遍流传目莲解救母厄的故事：
“有目莲僧者，法力宏大。其母堕落饿鬼道中，食物入口，即化为烈焰，饥苦太甚。目莲无法解救母厄，于是求教于佛，为说盂兰盆经，教于七月十五日作盂兰盆以救其母。”
中国从梁代开始照此仿行，相沿成中元节。不过后来除设斋供僧外，还增加了拜忏、放焰口等活动。

Ullambana is a transliteration of the Sanskrit word meaning "deliverance from suffering," and specifically refers to the salvation of anguished souls in Hell. This concept originates from the story of "Mulien Saving His Mother from Hades."

In this Buddhist legend, the protagonist Mulien learns that his mother's ghost is being tortured in Hades by starvation and hanging and thus embarks on a grueling journey to the underworld bringing food to ease her hunger. When he finally succeeds in finding his mother, Mulien offers the food to her but it erupts into flames before she is able to swallow.

Despairing, he begs Sakymuni to show him a way to bring salvation to his mother, and is answered by the Buddha, who tells him, "The past sins of your mother are too great for you alone to save her. You must thus find ten monks and pray together on the 15th day of the seventh moon." Heeding Sakymuni's instructions, Mulien begins a ritual Buddhist fast and chants the sutras until finally he succeeds in releasing his mother from hell. This legend has been passed down through the ages and is today is celebrated on Chung Yuan by Buddhists around the world, holding ceremonies of charity so that the outcast and famished ghosts may cross over to salvation. Thus, the 15th day of the seventh moon has become an occasion for teaching the virtues of filial piety。

Labels: seventh month, Ullambana, yu lan pen

文殊菩萨

文殊菩萨，全称文殊师利，有时又作曼殊室利。意为妙德、吉祥。据说他出生时家中出现许多吉瑞祥兆，因此而得名。


据《文殊室利般涅槃经》记载，文殊生于古印度舍卫国的一个婆罗门家庭。后随释迦佛出家。释迦灭度后，他来到云山，为五百仙人解释十二部经。最后又回到出生地，在尼拘陀树下 结跏跌坐，入于涅槃。又据《文殊师利法宝藏陀罗尼经》讲，释迦牟尼佛曾告诉金刚密迹主菩萨，在赡部洲(佛教称我们现在所住的世界)东北方有一个叫“大振那”的国家，国中有一座大山，山有五峰，称为五顶山。释迦佛去世以后，文殊菩萨将以童子形游行于此，在山中居住，为众生宣说佛法。中国佛教认为山西省五台山就是佛经中所说的“大振那”国的五顶山，因此以五台山为文殊菩萨说法道场而成了佛教的圣地。

在大乘佛教中，文殊菩萨有很高的地位。他是众菩萨之首，被认为是如来"法王"之子，因此常称他为“法王子”。他是智慧的化身，经常协同释迦宣讲佛法。在《维摩诘经》中，他又代表释迦佛，率领弟子们前去探望病中的维摩诘，并与维摩诘反复讨论大乘佛教教义，宣说大乘佛法玄理。

在佛教图像中，他常常与普贤菩萨一起，作为释迦佛的胁侍菩萨，随侍于释迦身边。单尊的文殊菩萨像在五台山各寺庙中则供奉较多。文殊的形象，有种种差别。按其 顶髻的形状，可分为一髻文殊，五髻文殊，八髻文殊等。密宗则依据贞言陀罗尼(咒)的字数，分为一字文殊、五字文殊、六字文殊、八字文殊等。其中以五字五髻 文殊为本体，最为常见。一般的文殊菩萨像多为头戴五髻宝冠的童子形。五髻表示内证五智(法界体性智、大圆镜智、平等性智、妙观察智、成所作智)。童子形则 喻天真纯洁。左手执青莲花，花上放般若经梵箧，表示般若之智一尘不染。右手执宝剑，以金刚宝剑能斩群魔，比喻大智慧好像一把锋利的宝剑，能断一切无明烦 恼。身坐白莲台，表示清净。但大部分文殊菩萨像都是身骑狮子，以狮子勇猛，表示菩萨智慧威猛。另外还有一种依据《文殊师利法宝藏陀罗尼经》而作的骑金色孔 雀的文殊像。

<<续灯，Editorial board>>

Manjushri is a bodhisattva associated with Vairochana ( Tibetan: nanpar nangdze,) the Buddha Resplendent, who is like the sun in glory at its zenith [ highest position].He is the patron bodhisattva of the Kadampa (i.e. Gelugpa)demornination.famous for its students of the written word—scholars or geshes.

His Name

The Sanskrit name Manjushri is variously interpreted to mean “wonderfully auspicious or “sweetly glorious” However, in Tibetan his name Jampel-yang (contracted to Jamyang) means “gentle friend.” In Chinese, he is called Wen Shu Shi Li;in Japanese,Monju

Another epithet is Vakishvara (lord of speech) and it is this aspect of Manjusri that associates him with a great historical teacher known as Manjughosha (the sweet-voiced).

Role

Manjushri is viewed both as historical bodhisattva, and as an emanation of Vairochana,(“Berotsana,” Tibetan:nangpar nangdze)the primordial white Buddha that is compared to the sun—his nature is “everywhere-pervading.” He manifests as a bodhisattva to provoke investigation into such topics as Emptiness (or, void-ness,) free will, and the nature of the self.

Attributes

When the primordial Buddha Vairochana vowed to emanate throughout the universe as the princely and ever-youthful, bodhisattva of Wisdom, his purpose was to lead beings in an inquiry whereby they could discover the true depicted displaying the two tools essential to that investigation: in his right hand he wields the double-edged sword of logic or analytic Pranaparamita Sutra,the text of the teaching on Emptiness. This teaching is fundamental to all forms of Buddhism and for that reason it is often called “Mother of All Buddhas.” It is cushioned on the lotus of Compassion.

Manjushri’s sword of discriminating wisdom is tipped with flames to show that it severs all notions of duality. It can cut away delusion, aversion and longing, to reveal understanding equanimity and compassion.

Sometimes he is depicted with his hands making the gesture of teaching at the level of his heart. Often we see him with a double set of arms, which combines internal and external qualities.

Manjushri is seated on a lion throne. Animals are associated a fully enlightened Buddha. However, as a bodhisattva, he is depicted as a sixteen-year old youth. This is confirmation of the fact that wisdom is not merely associated with maturity and age; but is a direct consequence of anyone’s logical inquiry into the true nature of reality.

In the sutras, Manjushri is described as inhabiting a Pure Land (or,”heaven”) in another universe, where he dwells as the Buddha he actually is. Since the 7^th century, he has been inextricably linked to the 5 Sacred Peaks (Wu-Tai Shan—“ Five-mountain Paradise,”) of China, There, as Wen-Shu-Shi-Li, Manjushri is depicted as a boy with his hair in 3 bunches(“5 Peaks”) The northeastern Chinese location is still an important place of pilgrimage for Tibetans, Mongolians,Chinese and other Buddhists.

<<续灯，Editorial board>>

Labels: Manjushri, vesak, Wen shu pu sa

Avalokitesvara Bodhisattva, also known as Guan Shi Yin or Guan Yin, is the one with the highest kindness and compassion amongst the Bodhisattvas. In the three periods of time (i.e. past, future, and present), Guan Yin can perfectly penetrate in all ten directions to observe and contemplate the reality and origin of all phenomena. He can search for and contemplate all the sounds of sufferings and happiness, goodness and evil etc. and rescue the suffering ones.

If a person, desperate in fear, danger and depression, calls upon the name of Guan Yin Bodhisattva whole-heartedly and sincerely, Guan Yin is capable of saving and relieving the person from the adverse situation. Many devoted people have wonderful and unconceivable responses Guan Yin. Thus, Guan Yin is one of the most popular and respected Bodhisattvas in our world.

In the Shurangama Sutra, Avalokitesvara Bodhisattva described her causes and conditions in becoming a Bodhisattva, and explained to her method of cultivation and perfect penetration through ear organ.

“World Honored One, I remember when as many kalpaks ago as there are sands in the Ganges, there was a Buddha in the World named contemplating the World’s Sounds. It was under that Buddha that I brought forth the bodhi-resolve. That Buddha taught me to enter Samadhi through a process of hearing and thinking, and by reflecting and cultivating.”

“Initially, I entered the flow through hearing and forgot the objective states. Since the sense-objects and sense-organs were quiet, the two characteristics of movement and stillness crystallized and did not arise. After that gradually advancing, the hearing and what was heard both disappeared. Once the hearing ended, there was nothing to rely on, and awareness and the objects of awareness became empty. When the emptiness of awareness reached an ultimate perfection, emptiness and what was being emptied also ceased to exist. Since production and extinction were gone, the still extinction was revealed.”

Long long ago, there was a Buddha called Tathagata of Understanding Right Dharma, who is now Guan Yin. As Guan Yin can accomplish in thirty-two response bodies, and enter all the lands, from the Buddha Realm to the hell Realm, to rescue all living beings, there are many names, forms, legends about Guan Yin as reflected by her holy statutes.

One of the most interesting disputes is the gender of Guan Yin. Is Guan Yin a man or women? According to the sutra, Shakyamuin used to call Guan Yin as a man. In history, Guan Yin was regarded as male before Tang Dynasty. In Tang Dynasty, it was said that Guan Yin was princess called Myau Shan. As Guan Yin in feminine gender is more intimate, more and more people affirm that this Bodhisattva to be female. Moreover, in our world, women are always suppressed or even tortured. There is strong desire to have a female Bodhisattva who is compassionate and able to salvage them from suffering.

Guan Yin is now dwelling in the Pure land of Ultimate Bliss in the West. Guan in Bodhisattva and Great Strength Bodhisattva, are the assistants of Amitabha Buddha in the Land of Ultimate Bliss. The three are called Three Sages in the West. In the past, Guan Yin was the tathagata of Understanding Right Dharma. In future, she will take over the place of Amitabha Buddha, and become the Buddha in the Land of Ultimate Bliss, called the Tathgata of Mountain Merits and Virtues with Universal limitation

Labels: Avalokitesvara bodhisattva, guan yin pu sa, vesak

傳燈的意義

「傳燈」，就是傳法的意思，燈燈相傳，表示佛法永續，代代相傳，法燈永不熄滅，因此，「無盡燈」，就是以燈火的燈燈相傳譬喻教化的無盡，也就是以一人之法，輾轉開導百千萬人而無盡，猶如一燈燃百千燈，光明終不盡；後世用為長明燈之別名，而稱法脈為法燈；傳法脈為傳燈；續法脈為續法燈；法脈永久不絕稱為「無盡燈」。

《維摩詰經》卷上「菩薩品」說：「無盡燈者，譬如一燈燃百千燈，冥者皆明，明終不盡．．．夫一菩薩，開導百千眾生，令發阿耨多羅三藐三菩提心，於其道德，亦不滅盡；隨所說法，而自增益一切善法，是名無盡燈也！

燃燈供佛

　　燃燈供佛，就是在佛前供奉燈火，亦有其重要的意義，其燃料分為多種，如油燈、臘燭燈、酥燈、諸香油燈等類。燃燈供佛有兩種類：一、僅用於禮拜、誦經時始點燃者；二、不分晝夜恆常點燃的長明燈，又稱為長明燈或無盡燈。

　　燈火的光明可破闇為明，所以經中常將法，智比喻為燈。以智慧照破愚癡闇障，逐有稱智為無明長夜燈炬者，如《大般涅槃經》卷二十一：「煩惱闇故眾生不見大智，如來以善方便燃智慧燈，令諸菩薩得見涅槃常樂我淨。」

燃燈的典故

　　諸經典中，記載燃燈供佛之典故很多，如：

　一、《增一阿含經》卷三十八：燈光如來於過去世為長老比丘時，以燭火麻油日日供養寶藏如來，使光明不斷，因而得成佛之授記。

　　二、《悲華經》卷二：無諍念王於寶藏如來及大眾前，燃百千無量那由他燈，且於自己頭頂戴一燈，肩荷二燈，左右手中執持四燈，二膝及兩足趺上亦置一燈，終夜供養如來。佛神力故，身心快樂，無有疲極。

　　三、《菩薩本行經》卷上：闍那謝梨為聞法，於身上燃千燈，以求無上正實之道，普為十方無量眾生施慧光明，照除眾生三毒癡冥，令離眾苦至泥洹安樂。

　　四、《賢愚經》卷三「貧女難陀品」：貧女以至誠心獻一燈供佛，乃自誓：「我今貧窮，用是小燈，供養於佛，以此功，令我來世得智慧照，滅除一切眾生垢闇。」目連滅之不熄，以袈裟扇之，燈火更熾，佛因而告目連：「今此燈者，非汝聲聞所能傾動，正使汝注四大海水，以用灌之，隨嵐風吹，亦不能滅。所爾者，此是廣濟，發大心人所施之物。」

Adapted from http://www.lhm.org.sg/

Labels: chuan deng, vesak

Do you know why a custom to offer incense in a Chinese Temple is? Let me clarify your doubts. The offering of fragrant burning incense, which fills the air, symbolizes the virtue and purifying effect of wholesome conduct. This urges us to cease all evil and to cultivate the good.

NOTE….

We do not make offerings because the Buddha needs it. When someone has purified all defilements and enjoys the bliss that comes from the wisdom, he/she certainly does not need to offer incense to Buddha to be happy! Neither do we make offerings to win the Buddha’s favorite Buddha developed impartial love and compassion, making offering is a way to create positive potential and to develop our mind. At the moment we have excessive attachment and miserliness. We should not make offering with an aim to bribe Buddha. For example “ I offer you incense, now bless that I win money tonight!” We give u a respectful and compassionate attitude. If we make any request, we do so with humility.

供香

烧香第一，表示虔诚供养三宝，以此示范接引终生。第二，表示转速信息于空虚法界，感通十方三宝加持。第三，表示燃烧自己普香十方，提醒佛门弟子无私奉献。第四，表示点燃了佛教徒的戒、定真香，含有默誓「勤修戒、定、慧，熄灭贪、嗔、痴」之意，佛并不嗜好时间大香贵香，但却喜欢佛弟子的戒、定真香。

<<续灯，Editorial board>>

Labels: Incense, vesak