Monday Vespers

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Monday
Vespers

Blessed One, come to my assistance

O’ Lord, make haste to help me

Glory be to the Blessed Buddha and to the Divine Dharma and to the Hallowed Sangha, both now and forever and ever. Swaha.

Come, Bless the Lord, all you supplicants of Holy Gnosis. You who reside in the house of the Noble One, in the sanctum sanctorum of the Unborn Mind.

Blessed One, be merciful to me, a transgressor of your ways. Oh Lord, create in me a mind and heart that is worthy of your Divine Precepts. I have fallen out of your favor, turn-me about O’ Lord, so that I may again rest secure in the hidden light of thy holy Countenance.

Loving mother of all Buddhas,
imageless gate of the Dharmakaya,
assist those who seek safe-haven in you.
To the bewilderment of all the composed you conceived
in the darkened womb of Bodhi a fetus so singular in nature,
Yet remained a virgin after as before.
You have received Mañjuśhrī’s Wisdom Stamp,
Arya Tara, may we be indivisible from you.

Your name is Our Lady of the Void. You alone are Holy Mother of all Buddhas
and are raised on high over all spheres. O’ Spouse of the Unborn, we honor you as the Mediatrix of the Divine Mercy of the Tathāgatas. At all times we
reverently proclaim you Blessed for you conceived the Holy Garbha Child of
supreme auspiciousness.

 

From the Nirvana Sutra:

The King then asked: “What is the samadhi of moon-radiant love?”

Jivaka answered: “The light of the moon causes all the blue lotuses to unfold in brilliant luminosity. Such is the samadhi of moon-radiant love, which causes sentient beings to open forth the good mind. This is why it is called ‘the samadhi of moon-radiant love.’

“Great King, the light of the moon brings joy to the hearts of all travelers on the road. Such is the samadhi of moon-radiant love, which brings joy to the hearts of those in practice on the path of nirvana. This is why it is called ‘the samadhi of moon-radiant love’… It is the kind of all good, it is the sweet nectar. It is what all sentient beings love and aspire for. Therefore, it is called ‘the samadhi of moon-radiant love’…”

Then the Buddha said to all those in the great assembly, “Among the immediate causes of all sentient beings’ attainment of supreme, perfect enlightenment, the foremost is a true teacher. Why? If King Ajasatru did not follow the advice of Jivaka, he would decidedly die on the seventh day of next month and plunge into Avici Hell. Hence, the day of death approaching, there is nothing more important than a true teacher.” Swaha.

The solitary meditator (The Zennist):

The idea of the solitary meditator has played a significant role, certainly in the Indian religions.  The recluse, the anchorite, the hermit, the rishi (P., ishi), all speak to the fact that solitude, in particular, inner solitude, is recognized as a prerequisite for profound, firsthand intuition.

It is important to understand that inner solitude is not a flight from the material world rather this solitude is found by penetrating through the external rind of the material; no longer being mesmerized by it.  Seeing it to be an illusion.

The greatest of solitaries is the muni.  He is Shakya-muni recognized as the Buddha or awakened one.  The qualities of a muni are further explored in the Sutta-Nipata.  The muni has reached the other shore (210).  He has overcome all, who knows all (211).  He wanders alone (213).  He has perceived the highest truth (219). He meditates aloof in the jungle (221).  He is one who is freed from name and body (namakaya) and cannot be determined (1074).

The muni, i.e., the ecstatic man, has gone beyond the material plane of existence.  He directly communes with spirit, which is beyond the nets of sensory consciousness.

From the Unborn Gita:

2.58 The muni, like an ancient tortoise, draws-in his skandhic-limbs and his not affected by neither external nor internal stimuli; thus does he draw-inward to the chamber of hidden wisdom.

2.61 Just remember to keep your mind steadily upon me; herein lies the superior stream that transcends all obstacles to spiritual perfection, as one’s intuitive wisdom becomes yoked with my own.

2.70 Just as the immense depths of the ocean are not disturbed and unmoved when waters rush into it, so is the Yogin unmoved by the rushing waters of sensate desires.

3.10 At the beginning of the formation of mankind, the Primordial Lord said, “Be fruitful and spiritually procreate; in this fashion your selfless actions will fulfill the Divine Purpose.”

3.17 The Self (Atman) is Eternal Delight. Anyone remaining-centered in this Unborn Self knows the full import of sacrificial action that results in the ultimate of Self-Satisfaction.

3.18 Once this ultimate Self-Realization is reached, no-thing more need be done, nor is there anything lost by doing no-thing less than basking in the divine Freedom of the Unborn.

The Inner Science (Kyabje Kalu Rinpoche):

Buddhadharma, which concerns our deepest inner nature, is called the inner science. This is the traditional name of what in the West is called Buddhism. The Tibetan expression rendered in Western languages as “Buddhism” is nangpa sangyepai cho. The last two terms taken together, sangyepai cho, refer to Buddhadharma, or the Dharma of awakening. “Dharma” in this context means “teaching,” and the word “Buddha” refers to the origin of these teachings-the historical Buddha-as well as to the spiritual realization he attained, or buddhahood. Nangpa means “inner” and emphasizes the fact that these teachings are concerned not so much with the physical body and the outer world as with the mind abiding there, since the teachings’ main purpose is to provide mental peace, well-being, and liberation. Buddhadharma is therefore the inner science, or the science of the interior, understood as the science of mind.

From the Ariyapariyesanā Sutta:

18.“Then, bhikkhus, being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbāna, I attained the unborn supreme security from bondage, Nibbāna; being myself subject to ageing, having understood the danger in what is subject to ageing, seeking the unageing supreme security from bondage, Nibbāna, I attained the unageing supreme security from bondage, Nibbāna; being myself subject to sickness, having understood the danger in what is subject to sickness, seeking the unailing supreme security from bondage, Nibbāna, I attained the unailing supreme security from bondage, Nibbāna; being myself subject to death, having understood the danger in what is subject to death, seeking the deathless supreme security from bondage, Nibbāna, I attained the deathless supreme security from bondage, Nibbāna; being myself subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless supreme security from bondage, Nibbāna, I attained the sorrowless supreme security from bondage, Nibbāna; being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled supreme security from bondage, Nibbāna, I attained the undefiled supreme security from bondage, Nibbāna. The knowledge and vision arose in me: “My deliverance is unshakeable; this is my last birth; now there is no renewal of being.” Swaha.

Ŭisang’s Ocean Seal of Hwaŏm Buddhism:

1. Since dharma-nature is round and interpenetrating,
It is without any sign of duality.
2. All dharmas are unmoving,
And originally calm.
3. No name, no form,
All (distinctions) are abolished.
4. It is known through the wisdom of enlightenment,
Not by any other level.
5. The true-nature is extremely profound,
Exceedingly subtle and sublime.
6. It does not attach to self-nature,
But manifests following (causal) conditions.
7. In One is All,
In Many is One.
8. One is identical to All,
Many is identical to One.
9. In one particle o f dust,
Is contained the ten directions.
10. And so it is,
With all particles of dust.
11. Incalculably long eons,
Are identical to a single thought-instant.
12. And a single thought-instant,
Is identical to incalculably long eons.
13. The nine times and the ten times,
Are mutually identical.
14. Yet are not confused or mixed,
But function separately.
15. The moment one begins to aspire with their heart,
Instantly perfect enlightenment (is attained).
16. Samsara and Nirvana,
Are always harmonized together.
17. Particular-phenomena (shih) and Universal-principie (li),
Are completely merged without distinction.
18. This is the world of the Bodhisattva Samantabhadra,
And the Ten Buddhas.
19. In Buddha’s Ocean-Seal-Samādhi,
20. Many unimaginable (miracles) are produced,
According to one’s wishes.
21. This shower of jewels benefiting all sentient beings,
Fills all of empty space.
22. All sentient beings receive this wealth,
According to their capacities.
23. Therefore, he who practices (contemplation),
Returns to the primordial realm.
24. And without stopping ignorance,
It cannot be obtained.
25. By unconditional expedient means,
One attains complete freedom.
26. Returning home (the primordial realm) you obtain riches,
According to your capacity.
27. By means of dhāraṇī,
An inexhaustible treasure,
28. One adorns the dharmadhātu,
Like a real palace of jewels.
29. Finally, one reposes in the real world,
The bed of the Middle Way.
30. That which is originally without motion,
Is named Buddha.

Unborn Magnificat
My soul magnifies the Unborn.
And my spirit rejoices in the Buddhadharma,
For the Blessed One has anointed me;
Behold! All generations shall call me blessed,
For the Mighty Lord has bestowed His Immaculate Bodhi-Seed within me;
And hallowed is His Dharma-realm.
His mercy and compassion are conferred upon all who revere Him.
He has scattered the darkness of ignorance,
And has cast-down Mara from his throne.
He has filled the restless with peaceful repose,
And has turned the haughty-minded away in their delusions.
His Spirit enlightens the resolute in their Recollective Resolve,
Being thus mindful of His Divine-Mercy,
The promise He made to our fathers of old,
To Bodhidharma and his disciples forever.

Glory be to the Blessed Buddha and to the Divine Dharma and to the Hallowed Sangha, both now and forever and ever. Swaha.

May all the Buddhas and Dharma-Guardians bless us, protect us from all harm, and awaken us to the Light of Truth in the Unborn. Swaha.

2015-03-28 09-33-28

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