Chia Khoa Hoc Phat

Introduction
Part I: Worship
Part II: Chanting
Part III: Meditation

Mục Lục

Giới Thiệu
Phần I: Tôn Kính
Phần II: Tụng Niệm
Phần III: Thiền Định

Introduction

I have written this book, The Divine Mantra, as a means of drawing to purity those who practice the Dhamma, because the chant given here brings benefits to those who memorize and recite it, inasmuch as it deals directly with matters that exist in each of us. Normally, once we are born, we all dwell in the six elements. These elements are brought together by our own actions, both good and evil. This being the case, these elements can give a great deal of trouble to those who dwell in them, like a child who can be a constant nuisance to its parents. Repeating this chant, then, is like nourishing and training a child to be healthy and mature; when the child is healthy and mature, its parents can rest and relax. Repeating this chant is like feeding a child and lulling it to sleep with a beautiful song: the Buddhaguna, the recitation of the Buddha's virtues.

The power of the Buddhaguna can exert influence on the elements in each individual, purifying them and investing them with power (kaya-siddhi), just as all material elements exert gravitational pull on one another every second. Or you might make a comparison with an electric wire: This chant is like an electric current, extending to wherever you direct it. It can even improve the environment, because it also includes the chant of the Kapila hermit, whose story runs as follows:

Giới Thiệu

Tôi viết quyển sách này, Thần Chú Thánh Thiện, như một phương tiện làm thanh tịnh những ai thực hành Pháp, bởi vì bài tụng được đưa ra ở đây mang lại lợi ích cho những người ghi nhớ và tụng niệm nó, vì nó đề cập trực tiếp đến những vấn đề tồn tại trong mỗi chúng ta. Thông thường, một khi chúng ta được sinh ra, chúng ta đều sống trong sáu yếu tố. Những yếu tố này được kết hợp với nhau bởi hành động của chính chúng ta, cả thiện và ác. Trong trường hợp này, những yếu tố này có thể gây ra rất nhiều rắc rối cho những ai sống trong chúng, giống như một đứa trẻ có thể là mối phiền toái liên tục cho cha mẹ nó. Do đó, việc lập lại bài tụng này giống như việc nuôi dưỡng và rèn luyện đứa trẻ trở nên mạnh khỏe và trưởng thành; khi đứa trẻ mạnh khỏe và trưởng thành, cha mẹ nó có thể nghỉ ngơi và thư dãn. Việc lập lại bài tụng này giống như việc cho đứa trẻ ăn và ru nó ngủ bằng một bài hát tuyệt vời: Budddhaguna, tụng niệm những đức hạnh của Đức Phật.

Sức mạnh của Buddhaguna có thể tác động lên các yếu tố trong mỗi cá nhân, làm thanh tịnh chúng và đầu tư chúng bằng sức mạnh (kaya-siddhi), giống như tất cả các yếu tố vật chất tác động lực hút lên nhau trong mỗi giây đồng hồ. Hay bạn có thể so sánh với sợi dây điện: Bài tụng này giống như dòng điện, kéo dài đến bất cứ nơi nào bạn hướng nó đến. Nó thậm chí có thể cải thiện môi trường, bởi vì nó cũng bao gồm bài tụng của ẩn sĩ Kapila, mà câu chuyện được kể như sau:

There was once a hermit who repeated this chant in a teak forest in India. As a result, the forest became a paradise. The trees took turns producing flowers and fruit throughout the year. The waters were crystal clean. Any diseased animal that happened to pass into the forest and drink the water would be completely cured of its illness. The grasses and vines were always fresh and green. Fierce animals that normally attacked and ate one another would, when entering the forest, live together in peace, as friends. Life was joyous for animals in this forest. The smell of dead animals never appeared because whenever an animal was about to die, it would have to go and die elsewhere. This forest is where the Buddha's ancestors, the Sakyan clan, later established their capital, Kapilavatthu, which still stands today within the borders of Nepal.

All of this was due to the sacred power of the chant repeated by the Kapila hermit. And this is how he did it: First, he faced the east and repeated the chant day and night for seven days; the second week, he faced north; the third week, south; and the fourth week, west. The fifth week, he looked down toward the earth; the sixth week, he raised his hands and lifted his face to the sky, made his heart clear, and focused on the stars as the object of his meditation. The seventh week, he practiced breath meditation, keeping his breath in mind and letting it spread out in every direction through the power of a mind infused with the four Sublime Attitudes: good will, compassion, appreciation, and equanimity. Thus the chant was named the Divine Mantra.

Ngày xưa có một ẩn sĩ thường xuyên tụng niệm bài tụng này trong một khu rừng tếch ở Ấn Độ. Kết quả là khu rừng trở thành thiên đường. Cây cối thay phiên nhau đơm hoa kết trái suốt năm. Nước sạch như pha lê. Bất cứ con thú nào bị bệnh tình cờ đi vào rừng và uống nước sẽ được chữa khỏi hoàn toàn. Cỏ và dây leo luôn xanh tươi. Thú dữ thường tấn công và ăn thịt lẫn nhau, khi bước vào rừng, cùng sống hòa thuận, như bạn bè. Muông thú sống vui sướng trong rừng này. Mùi thú chết không bao giờ xuất hiện vì bất cứ khi nào một con thú sắp chết, nó sẽ phải đi và chết ở nơi khác. Khu rừng này là nơi tổ tiên của Đức Phật, bộ tộc Sakyan, sau đó đã thiết lập thủ đô của họ, Kapilavathu, ngày nay vẫn còn nằm trong biên giới của Nepal.

Tất cả những điều này là do sức mạnh thiêng liêng của bài tụng được tụng niệm thường xuyên bởi ẩn sĩ Kapila. Và đây là cách ông đã làm: Đầu tiên, ông hướng về phương đông và lập lại bài tụng ngày đêm trong bảy ngày; tuần thứ nhì, ông hướng về phương bắc, tuần thứ ba, phương nam; và tuần thứ tư, phương tây. Tuần thứ năm, ông nhìn xuống đất; tuần thứ sáu, ông giơ hai tay lên và ngẩng mặt lên trời, làm cho tim ông trong sáng, và tập trung vào các vì sao như là đối tượng thiền định của ông. Tuần thứ bảy, ông thực hành thiền hơi thở, giữ hơi thở trong tâm và để nó tỏa ra mọi hướng qua sức mạnh của tâm thẩm thấu với bốn Đức hạnh Cao cả: từ, bi, hỷ, xả. Do đó bài tụng được gọi là Thần Chú Thánh Thiện.

When all of this was related to me while I was in India, I couldn't help thinking of the Buddha, who was pure by virtue of the peerless quality of his heart to the point where he was able to invest the elements in his body with power, making them more pure than any other elements in the world. His relics, for example, have appeared to those devoted to him and, I have heard, come and go on their own, which is very strange indeed.

All of these things are accomplished through the power of a pure heart. When the heart is pure, the elements also become pure as a result. When these elements exist in the world, they can have a refreshing influence on the environment — because all elements are interrelated. If we Buddhists set our minds on training ourselves in this direction, we can be a powerful influence to the good in proportion to our numbers. But if we don't train ourselves and instead run about filling ourselves with evil, our hearts are bound to become hot and disturbed. The flames in our hearts are bound to set the elements in our bodies on fire, and the heat from these inner fires is certain to spread in all directions throughout the world.

As this heat gathers and becomes greater, it will raise temperatures in the atmosphere around the world. The heat from the sun will become fiercer. Weather will become abnormal. The seasons, for example, will deviate from their normal course. And when this happens, human life will become more and more of a hardship. The ultimate stage of this evil will be the destruction of the world by the fires at the end of the aeon, which will consume the earth.

All this from our own thoughtlessness, letting nature by and large go ahead and follow this course — which shows that we're not very rational, because everything has a reason, everything comes from a cause. The world we live in has the heart as its cause. If the heart is good, the world is sure to be good. If the heart is corrupt, the world is sure to be corrupt.

Thus, in this book I have written down the way to train the heart so as to lead to our happiness and well-being in the coming future.

Khi tất cả những điều này làm tôi quan tâm khi còn ở Ấn Độ, tôi không thể không nghĩ đến Đức Phật, người được thanh tịnh bởi đức hạnh của phẩm chất siêu việt của trái tim ngài đến mức có thể đầu tư sức mạnh vào các yếu tố trong thân thể ngài, khiến chúng trở nên tinh khiết hơn bất cứ yếu tố nào khác trên thế giới. Ví dụ, xá lợi của ngài đã xuất hiện cho những ai hết lòng vì ngài, và tôi nghe nói, chúng tự đến và đi, điều này quả thật rất kỳ lạ.

Tất cả những điều này được thành tựu qua sức mạnh của trái tim tinh khiết. Khi trái tim tinh khiết, kết quả là các yếu tố cũng trở nên tinh khiết. Khi các yếu tố này hiện hữu trên thế giới, chúng có thể có ảnh hưởng mới mẻ đến môi trường — bởi vì tất cả các yếu tố liên hệ lẫn nhau. Nếu Phật tử chúng ta quyết tâm rèn luyện bản thân theo hướng này, chúng ta có thể là một thế lực mạnh mẽ đến điều tốt tương ứng với số lượng của chúng ta. Nhưng nếu chúng ta không rèn luyện bản thân và thay vào đó lại đi nhồi nhét điều ác vào thân tâm, trái tim chúng ta tất sẽ trở nên nóng bỏng và xáo trộn. Ngọn lửa trong trái tim chúng ta sẽ khiến cho các yếu tố trong thân thể chúng ta bốc cháy, và sức nóng từ đám lửa nội tâm này chắc chắn sẽ lan tỏa khắp mọi hướng trên thế giới.

Khi lượng nhiệt này tập hợp và trở nên lớn hơn, nó sẽ làm tăng nhiệt độ trong bầu khí quyển trên toàn thế giới. Sức nóng từ mặt trời sẽ trở nên gay gắt hơn. Thời tiết sẽ trở nên bất thường. Ví dụ, các mùa sẽ đi chệch khỏi tiến trình bình thường của chúng. Và khi điều này xảy ra, đời sống nhân loại sẽ ngày càng khó khăn hơn. Giai đoạn cuối cùng của tội ác này sẽ là sự hủy diệt thế giới bởi những ngọn lửa vào cuối thiên niên kỷ, sẽ thiêu rụi trái đất.

Tất cả điều này đến từ sự thiếu suy nghĩ của chính chúng ta, để mặc cho thiên nhiên tiến lên và đi theo tiến trình này — nó cho thấy rằng chúng ta không lý trí lắm, bởi vì mọi thứ đều có lý do, mọi thứ đều xuất phát từ nguyên nhân. Thế giới chúng ta đang sống có trái tim là nguyên nhân của nó. Nếu trái tim tốt, thế giới chắc chắn sẽ tốt. Nếu trái tim đồi trụy, thế giới chắc chắn sẽ đồi trụy.

Vì vậy, trong quyển sách này, tôi đã viết ra cách rèn luyện trái tim để dẫn đến hạnh phúc và an lành của chúng ta trong tương lai sắp tới.

Part I: Worship

To pay respect to, and ask forgiveness of, the Buddha's relics, relics of the Noble Disciples, Buddha images, stupas, the Bodhi tree — all of which are objects that all Buddhists should respect, both inwardly and outwardly:

Arahaṃ sammā-sambuddho bhagavā.

The Blessed One is Worthy & Rightly Self-awakened.

Buddhaṃ bhagavantaṃ abhivādemi.

I bow down before the Awakened, Blessed One.

(Bow down)

Svākkhāto bhagavatā dhammo.

The Dhamma is well-expounded by the Blessed One.

Dhammaṃ namassāmi.

I pay homage to the Dhamma.

(Bow down)

Supaṭipanno bhagavato sāvaka-saṅgho.

The Sangha of the Blessed One's disciples has practiced well.

Saṅghaṃ namāmi.

I pay respect to the Sangha.

(Bow down)

Phần I: Tôn Kính

Tỏ lòng tôn kính và xin tha thứ, xá lợi của Đức Phật, xá lợi của chư Thánh Đệ tử, tượng Phật, bảo tháp, cây Bồ đề — tất cả đều là đối tượng mà mọi Phật tử nên tôn kính, cả trong lẫn ngoài:

Arahaṃ sammā-sambuddho bhagavā.

Đức Thế Tôn là bậc đáng Tôn Kính và Chánh Đẳng Chánh Giác..

Buddhaṃ bhagavantaṃ abhivādemi.

Con cúng kính đảnh lễ Đấng Giác Ngộ, Đức Thế Tôn.

(Cúi đầu lạy)

Svākkhāto bhagavatā dhammo.

Pháp được thuyết giảng rõ ràng bởi Đức Thế Tôn.

Dhammaṃ namassāmi.

Con cung kính đảnh lễ Pháp.

(Cúi đầu lạy)

Supaṭipanno bhagavato sāvaka-saṅgho.

Tăng đoàn đệ tử của Đức Thế Tôn đã tu tập xuất sắc.

Saṅghaṃ namāmi.

Con cung kính đảnh lễ Tăng đoàn.

(Cúi đầu lạy)

Namo tassa bhagavato arahato sammā-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

Ukāsa, dvāra-tayena kataṃ, sabbaṃ apāradhaṃ khamatu no (me) bhante.

We (I) ask your leave. We (I) ask you to forgive us (me) for whatever wrong we (I) have done with the three doors (of body, speech, & mind).

Vandāmi bhante cetiyaṃ, sabbaṃ sabbattha ṭhāne, supatiṭṭhitaṃ sārīraṅka-dhātuṃ, mahā-bodhiṃ buddha-rūpaṃ, sakkāratthaṃ.

I revere every stupa established in every place, every Relic of the Buddha's body, every Great Bodhi tree, every Buddha image that is an object of veneration.

Ahaṃ vandāmi dhātuyo, ahaṃ vandāmi sabbaso, iccetaṃ ratana-tayaṃ, ahaṃ vandāmi sabbadā.

I revere the relics. I revere them everywhere. I always revere the Triple Gem.

Buddha-pūjā mahā-tejavanto, Dhamma-pūjā mahappañño, Saṅgha-pūjā mahā-bhogāvaho.

Homage to the Buddha brings great glory. Homage to the Dhamma, great discernment. Homage to the Saṅgha, great wealth.

Buddhaṃ Dhammaṃ Saṅghaṃ, jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

I go to the Buddha, Dhamma, & Saṅgha as my life & refuge until reaching Liberation.

Parisuddho ahaṃ bhante, parisuddhoti maṃ, Buddho Dhammo Saṅgho dhāretu.

I am morally pure. May the Buddha, Dhamma, & Saṅgha recognize me as morally pure.

Sabbe sattā sadā hontu, averā sukha-jīvino.

May all living beings always live happily, free from enmity.

Kataṃ puñña-phalaṃ mayhaṃ, sabbe bhāgī bhavantu te.

May all share in the blessings springing from the good I have done.

(Bow down three times)

Namo tassa bhagavato arahato sammā-sambuddhassa. (Ba lần.)

Cúi đầu đảnh lễ Đức Thế Tôn, Bậc Chánh Biến Tri đáng cúng dường.

Ukāsa, dvāra-tayena kataṃ, sabbaṃ apāradhaṃ khamatu no (me) bhante.

Xin ngài tha thứ cho con vì bất cứ điều gì sai trái con đã làm với ba cửa (thân, khẩu, và ý).

Vandāmi bhante cetiyaṃ, sabbaṃ sabbattha ṭhāne, supatiṭṭhitaṃ sārīraṅka-dhātuṃ, mahā-bodhiṃ buddha-rūpaṃ, sakkāratthaṃ.

Con tôn kính mọi bảo tháp được thành lập ở mọi nơi, mọi Xá lợi Phật, mọi cây Đại Bồ Đề, mọi hình ảnh biểu tượng sự sùng bái Đức Phật..

Ahaṃ vandāmi dhātuyo, ahaṃ vandāmi sabbaso, iccetaṃ ratana-tayaṃ, ahaṃ vandāmi sabbadā.

Con tôn kính thánh tích xá lợi. Con tôn kính thánh tích ở khắp mọi nơi. Con luôn tôn kính Tam Bảo.

Buddha-pūjā mahā-tejavanto, Dhamma-pūjā mahappañño, Saṅgha-pūjā mahā-bhogāvaho.

Đảnh lễ Đức Phật mang lại sự uy nghi tuyệt vời. Đảnh lễ Pháp, trí tuệ tuyệt vời. Đảnh lễ Tăng đoàn, tài sản tuyệt vời.

Buddhaṃ Dhammaṃ Saṅghaṃ, jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

Con quy y Phật, Pháp, và Tăng cho đến khi chứng đắc Giải thoát.

Parisuddho ahaṃ bhante, parisuddhoti maṃ, Buddho Dhammo Saṅgho dhāretu.

Con thanh tịnh về mặt đạo đức. Xin Tam Bảo xác nhận con có đạo đức thanh tịnh.

Sabbe sattā sadā hontu, averā sukha-jīvino.

Cầu mong tất cả chúng sinh luôn sống hạnh phúc, không còn thù hận.

Kataṃ puñña-phalaṃ mayhaṃ, sabbe bhāgī bhavantu te.

Cầu mong tất cả được chia sẻ phước lành nảy sinh từ điều thiện con đã làm.

(Cúi đầu lạy ba lần)

Part II: Chanting

Investing the six elements with the Buddhaguṇa

Namo tassa bhagavato arahato sammā-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

Buddhaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

I go to the Buddha as my life, vitality, & refuge until reaching Liberation.

Dhammaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

I go to the Dhamma as my life, vitality, & refuge until reaching Liberation.

Saṅghaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

I go to the Sangha as my life, vitality, & refuge until reaching Liberation.

Dutiyampi buddhaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

A second time, I go to the Buddha as my life, vitality, & refuge until reaching Liberation.

Dutiyampi dhammaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

A second time, I go to the Dhamma as my life, vitality, & refuge until reaching Liberation.

Dutiyampi saṅghaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

A second time, I go to the Sangha as my life, vitality, & refuge until reaching Liberation.

Tatiyampi buddhaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

A third time, I go to the Buddha as my life, vitality, & refuge until reaching Liberation.

Tatiyampi dhammaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

A third time, I go to the Dhamma as my life, vitality, & refuge until reaching Liberation.

Tatiyampi saṅghaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

A third time, I go to the Sangha as my life, vitality, & refuge until reaching Liberation.

Phần II: Tụng Niệm

Đầu tư sáu yếu tố với Buddhaguṇa

Namo tassa bhagavato arahato sammā-sambuddhassa. (Ba lần.)

Cúi đầu đảnh lễ Đức Thế Tôn, Bậc Chánh Biến Tri đáng cúng dường.

Buddhaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

Con quy y Phật như lẽ sống, sức sống, và nơi nương tựa của con cho đến khi chứng đắc Giải thoát.

Dhammaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

Con quy y Pháp như lẽ sống, sức sống, và nơi nương tựa của con cho đến khi chứng đắc Giải thoát.

Saṅghaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

Con quy y Tăng như lẽ sống, sức sống, và nơi nương tựa của con cho đến khi chứng đắc Giải thoát.

Dutiyampi buddhaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

Lần thứ nhì, con quy y Phật như lẽ sống, sức sống, và nơi nương tựa của con cho đến khi chứng đắc Giải thoát.

Dutiyampi dhammaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

Lần thứ nhì, con quy y Pháp như lẽ sống, sức sống, và nơi nương tựa của con cho đến khi chứng đắc Giải thoát.

Dutiyampi saṅghaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

Lần thứ nhì, con quy y Tăng như lẽ sống, sức sống, và nơi nương tựa của con cho đến khi chứng đắc Giải thoát.

Tatiyampi buddhaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

Lần thứ ba, con quy y Phật như lẽ sống, sức sống, và nơi nương tựa của con cho đến khi chứng đắc Giải thoát.

Tatiyampi dhammaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

Lần thứ ba, con quy y Pháp như lẽ sống, sức sống, và nơi nương tựa của con cho đến khi chứng đắc Giải thoát.

Tatiyampi saṅghaṃ āyu-vaḍḍhanaṃ jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.

Lần thứ ba, con quy y Tăng như lẽ sống, sức sống, và nơi nương tựa của con cho đến khi chứng đắc Giải thoát.

1. Wind element:

Vāyo ca buddha-guṇaṃ arahaṃ buddho itipi so bhagavā namāmi'haṃ.

Wind has the virtue of the Buddha. The Awakened One is worthy & so he is Blessed: I pay him homage.

Arahaṃ sammā-sambuddho,

Worthy is the Rightly Self-awakened One,

Vijjā-caraṇa-sampanno sugato lokavidū,

consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos,

Anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavāti.

unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.

(Think of the Buddha & his purity)

Vāyo ca dhammetaṃ arahaṃ buddho itipi so bhagavā namāmi'haṃ.

Wind is that quality. The Awakened One is worthy & so he is Blessed: I pay him homage.

Svākkhāto bhagavatā dhammo,

The Dhamma is well-expounded by the Blessed One,

Sandiṭṭhiko akāliko ehipassiko,

to be seen here & now, timeless, inviting all to come & see,

Opanayiko paccattaṃ veditabbo viññūhīti.

pertinent, to be seen by the wise for themselves.

(Think of Ven. Sariputta & his wisdom)

Vāyo ca saṅghānaṃ arahaṃ buddho itipi so bhagavā namāmi'haṃ.

Wind is given over to the Sanghas. The Awakened One is worthy & so he is Blessed: I pay him homage.

Supaṭipanno bhagavato sāvaka-saṅgho,

The Sangha of the Blessed One's disciples who have practiced well,

Uju-paṭipanno bhagavato sāvaka-saṅgho,

the Sangha of the Blessed One's disciples who have practiced straightforwardly,

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

the Sangha of the Blessed One's disciples who have practiced methodically,

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

the Sangha of the Blessed One's disciples who have practiced masterfully,

Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:

i.e., the four pairs — the eight types — of Noble Ones:

Esa bhagavato sāvaka-saṅgho —

That is the Sangha of the Blessed One's disciples —

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,

Anuttaraṃ puññakkhettaṃ lokassāti.

the incomparable field of merit for the world.

(Think of Ven. Moggallana, his supernormal powers & his compassion.)

Dhātu-parisuddhānubhāvena, sabba-dukkhā sabba-bhayā sabba-rogā vimuccanti.

Through the power of the purity of the element, they are released from all pain, all danger, all disease.

Iti uddham-adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ, mettā karuṇā muditā upekkhā sahagatena cetasā, catuddisaṃ pharitvā viharati,

When one dwells spreading an awareness imbued with good will, compassion, appreciation, & equanimity in this way to the four directions, above, below, around, in every way throughout the entire cosmos,

Sukhaṃ supati sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati,

one sleeps with ease, wakes with ease, dreams no evil dreams.

Manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti,

Nāssa aggi vā visaṃ vā satthaṃ vā kamati,

One is dear to human beings, dear to non-human beings, guarded by divine beings, and untouched by fire, poison, or weapons.

Tuvaṭaṃ cittaṃ samādhiyati, mukha-vaṇṇo vippasīdati,

One's mind is quickly concentrated & one's complexion bright.

Asammuḷho kālaṃ karoti,

Uttariṃ appaṭivijjhanto brahma-lokūpago hoti.

One dies unconfused and — if penetrating no higher — is reborn in the Brahma worlds.

Iti uddham-adho tiriyaṃ averaṃ averā sukha-jīvino.

Thus feeling no enmity above, below, & all around, free from enmity, one lives happily.

Kataṃ puñña-phalaṃ mayhaṃ sabbe bhāgī bhavantu te.

May all share in the blessings springing from the good I have done.

Bhavantu sabba-maṅgalaṃ rakkhantu sabba-devatā.

May there be every blessing, may divine beings keep guard.

Sabba-buddhānubhāvena sabba-dhammānubhāvena sabba-saṅghānubhāvena sotthi hontu nirantaraṃ,

Through the power of all the Buddhas, Dhammas, & Sanghas may there be well-being without end.

Arahaṃ buddho itipi so bhagavā namāmi'haṃ.

The Awakened One is worthy & so he is Blessed: I pay him homage.

1. Yếu tố Gió:

Vāyo ca buddha-guṇaṃ arahaṃ buddho itipi so bhagavā namāmi'haṃ.

Gió có đức hạnh của Đức Phật. Đấng Giác ngộ xứng đáng và vì vậy ngài là Đức Thế Tôn: Tôi đảnh lễ ngài.

Arahaṃ sammā-sambuddho,

Bậc Chánh Biến Tri đáng cúng dường.

Vijjā-caraṇa-sampanno sugato lokavidū,

hoàn hảo về kiến thức và phẩm hạnh, người đã đi con đường tốt, người hiểu biết vũ trụ,

Anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavāti.

đạo sư tối thượng của những ai có thể dạy được, thầy của nhân loại và chư thiên; giác ngộ, hoàn hảo.

(Nghĩ về Đức Phật và sự thanh tịnh của ngài)

Vāyo ca dhammetaṃ arahaṃ buddho itipi so bhagavā namāmi'haṃ.

Gió là phẩm chất đó. Đấng Giác ngộ xứng đáng và vì vậy ngài là Đức Thế Tôn: Tôi đảnh lễ ngài.

Svākkhāto bhagavatā dhammo,

Pháp được thuyết giảng rõ ràng bởi Đức Thế Tôn,

Sandiṭṭhiko akāliko ehipassiko,

được nhìn thấy ở đây và bây giờ, vượt thời gian, mời tất cả đến xem,

Opanayiko paccattaṃ veditabbo viññūhīti.

thích đáng, đặc biệt được nhìn thấy bởi những người khôn ngoan.

(Nghĩ về Tôn giả Xá Lợi Phất và trí tuệ của ngài)

Vāyo ca saṅghānaṃ arahaṃ buddho itipi so bhagavā namāmi'haṃ.

Gió được trao cho Tăng đoàn. Đấng Giác ngộ xứng đáng và vì vậy ngài là Đức Thế Tôn: Tôi đảnh lễ ngài.

Supaṭipanno bhagavato sāvaka-saṅgho,

Tăng đoàn đệ tử của Đức Thế Tôn đã tu tập xuất sắc,

Uju-paṭipanno bhagavato sāvaka-saṅgho,

Tăng đoàn đệ tử của Đức Thế Tôn đã tu tập một cách thẳng thắn,

Ñāya-paṭipanno bhagavato sāvaka-saṅgho,

Tăng đoàn đệ tử của Đức Thế Tôn đã tu tập có phương pháp,

Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,

Tăng đoàn đệ tử của Đức Thế Tôn đã tu tập thành thạo,

Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:

tức là, bốn cặp — tám loại — của các bậc Thánh hiền:

Esa bhagavato sāvaka-saṅgho —

Đó là Tăng đoàn đệ tử của Đức Thế Tôn —

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,

xứng đáng tặng quà, xứng đáng tiếp đãi, xứng đáng cúng dường, xứng đáng tôn trọng,

Anuttaraṃ puññakkhettaṃ lokassāti.

ruộng công đức có một không hai cho thế giới.

(Nghĩ về Tôn giả Mục Kiền Liên, năng lực thần thông và lòng từ bi của ngài.)

Dhātu-parisuddhānubhāvena, sabba-dukkhā sabba-bhayā sabba-rogā vimuccanti.

Qua sức mạnh của sự tinh khiết của yếu tố này, họ thoát khỏi mọi đau đớn, mọi nguy hiểm, mọi bệnh tật.

Iti uddham-adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ, mettā karuṇā muditā upekkhā sahagatena cetasā, catuddisaṃ pharitvā viharati,

Khi một người trụ xứ lan tỏa nhận thức thấm nhuần từ, bi, hỷ, và xả theo cách này đến bốn hướng, trên, dưới, chung quanh, trong mọi phương diện ra khắp vũ trụ,

Sukhaṃ supati sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati,

người đó ngủ thoải mái, thức dậy dễ dàng, không có ác mộng.

Manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti,

Nāssa aggi vā visaṃ vā satthaṃ vā kamati,

Người thân thiết với nhân loại, thân thiết với những chúng sinh khác, được bảo vệ bởi các thần linh, và không bị ảnh hưởng bởi lửa, chất độc, hay vũ khí.

Tuvaṭaṃ cittaṃ samādhiyati, mukha-vaṇṇo vippasīdati,

Tâm của người nhanh chóng tập trung và người có làn da tươi sáng.

Asammuḷho kālaṃ karoti,

Uttariṃ appaṭivijjhanto brahma-lokūpago hoti.

Người chết mà không phân vân và — nếu không nhập định cao hơn — được tái sinh vào cõi Phạm Thiên.

Iti uddham-adho tiriyaṃ averaṃ averā sukha-jīvino.

Do đó cảm thấy không có thù địch ở trên, dưới, và chung quanh, thoát khỏi thù hận, người sống hạnh phúc.

Kataṃ puñña-phalaṃ mayhaṃ sabbe bhāgī bhavantu te.

Cầu mong tất cả được chia sẻ phước lành nảy sinh từ điều thiện tôi đã làm.

Bhavantu sabba-maṅgalaṃ rakkhantu sabba-devatā.

Cầu mong được mọi sự phù hộ, cầu mong các thần linh bảo vệ.

Sabba-buddhānubhāvena sabba-dhammānubhāvena sabba-saṅghānubhāvena sotthi hontu nirantaraṃ,

Qua sức mạnh của tất cả chư Phật, Pháp, và Tăng, cầu mong luôn được an lành.

Arahaṃ buddho itipi so bhagavā namāmi'haṃ.

Đấng Giác ngộ xứng đáng và vì vậy ngài là Đức Thế Tôn: Tôi đảnh lễ ngài.

The chant for each of the remaining elements is identical with the chant for the wind element, i.e., (1) the passage on the Buddha's virtues, (2) the passage on the Dhamma's virtues, (3) the passage on the Sangha's virtues, followed by the passage beginning, 'Dhātu-parisuddhānubhāvena...' Only the name of the element is changed:

2. Fire element:

Tejo ca buddha-guṇaṃ...

Tejo ca dhammetaṃ...

Tejo ca saṅghānaṃ...

3. Water element:

Āpo ca buddha-guṇaṃ...

Āpo ca dhammetaṃ...

Āpo ca saṅghānaṃ...

4. Earth element:

Paṭhavī ca buddha-guṇaṃ...

Paṭhavī ca dhammetaṃ...

Paṭhavī ca saṅghānaṃ...

5. Space element:

Ākāsā ca buddha-guṇaṃ...

Ākāsā ca dhammetaṃ...

Ākāsā ca saṅghānaṃ...

6. Consciousness element:

Viññāṇañca buddha-guṇaṃ...

Viññāṇañca dhammetaṃ...

Viññāṇañca saṅghānaṃ...

Bài tụng cho mỗi yếu tố còn lại tương tự như bài tụng cho yếu tố gió, tức là, (1) đoạn về các đức hạnh của Đức Phật, (2) đoạn về các đức hạnh của Pháp,(3) đoạn về các đức hạnh của Tăng đoàn, tiếp theo là đoạn văn bắt đầu với 'Dhātu-parisuddhānubhāvena...' Chỉ có tên của yếu tố được thay đổi:

2. Yếu tố Lửa:

Tejo ca buddha-guṇaṃ...

Tejo ca dhammetaṃ...

Tejo ca saṅghānaṃ...

3. Yếu tố Nước:

Āpo ca buddha-guṇaṃ...

Āpo ca dhammetaṃ...

Āpo ca saṅghānaṃ...

4. Yếu tố Đất:

Paṭhavī ca buddha-guṇaṃ...

Paṭhavī ca dhammetaṃ...

Paṭhavī ca saṅghānaṃ...

5. Yếu tố Không:

Ākāsā ca buddha-guṇaṃ...

Ākāsā ca dhammetaṃ...

Ākāsā ca saṅghānaṃ...

6. Yếu tố Thức:

Viññāṇañca buddha-guṇaṃ...

Viññāṇañca dhammetaṃ...

Viññāṇañca saṅghānaṃ...

Once you have memorized Section 1, the remaining sections will be no problem, because they are virtually the same, differing only in the name of the element.

These six elements exist within each of us, so when you repeat the chant you should also think about the element you are chanting about: Wind — feelings of movement, such as the in-and-out breath; Fire — feelings of warmth; Water — liquid or cool feelings; Earth — feelings of heaviness or solidity; Space — feelings of emptiness; Consciousness — awareness of objects. If you think about these elements while you chant, the chant will be very beneficial.

The same chant can be used for the five aggregates, the twelve sense media, and the 32 parts of the body. The method of chanting is the same as with the six elements, simply substituting the names of the various aggregates, sense media, and parts of the body, as follows:

The Five Aggregates

1. Rūpañca — form, sense data

2. Vedanāca — feelings of pleasure, pain, and indifference

3. Saññāca — names, labels, acts of perceiving and identifying

4. Saṅkhārāca — mental forces and processes

5. Viññāṇañca — consciousness of the six senses

The Twelve Sense Media

1. Cakkhu ca — eyes

2. Sotañca — ears

3. Ghānañca — nose

4. Jivhāca — tongue

5. Kāyoca — body

6. Manoca — mind

7. Rūpañca — forms

8. Saddoca — sounds

9. Gandhoca — smells

10. Rasoca — flavors

11. Poṭṭhabbāca — tactile sensations

12. Dhammārammaṇañca — ideas

Một khi bạn đã ghi nhớ phần 1, các phần còn lại sẽ không có vấn đề gì, bởi vì chúng hầu như giống nhau, chỉ khác nhau về tên của yếu tố.

Sáu yếu tố này tồn tại trong mỗi chúng ta, vì vậy khi bạn lập lại bài tụng bạn cũng nên nghĩ về yếu tố mà bạn đang tụng: Gió — cảm giác chuyển động, chẳng hạn như hơi thở vào-và-ra; Lửa — cảm giác ấm áp; Nước — cảm giác lỏng hay mát; Đất — cảm giác nặng nề hay rắn chắc; Không — cảm giác trống rỗng; Thức — nhận thức về đối tượng. Nếu bạn nghĩ về các yếu tố này trong khi tụng niệm, thì bài tụng sẽ rất có lợi.

Cùng một bài tụng có thể được sử dụng cho năm uẩn, sáu giác quan và sáu đối tượng tương ứng (sáu căn và sáu trần), và 32 phần của thân thể. Phương pháp tụng niệm cũng giống như với sáu yếu tố, chỉ cần thay thế tên của các uẩn, giác quan, và các phần của thân thể, như sau:

Năm Uẩn

1. Rūpañca — sắc, hình dạng, dữ liệu nhận thấy

2. Vedanāca — thọ, cảm giác vui sướng, đau khổ, và thờ ơ

3. Saññāca — tưởng, tên gọi, nhãn hiệu, hành vi nhận biết và nhận dạng

4. Saṅkhārāca — hành, các lực và tiến trình tinh thần

5. Viññāṇañca — thức, ý thức của sáu giác quan

Sáu Căn và Sáu Trần

1. Cakkhuca — mắt

2. Sotañca — tai

3. Ghānañca — mũi

4. Jivhāca — lưỡi

5. Kāyoca — thân

6. Manoca — tâm

7. Rūpañca — hình dạng

8. Saddoca — âm thanh

9. Gandhoca — mùi

10. Rasoca — vị

11. Poṭṭhabbāca — cảm giác xúc giác

12. Dhammārammaṇañca — ý tưởng

The 32 Parts of the Body

1. Kesā ca — Hair of the head

2. Lomā ca — Hair of the body

3. Nakhā ca — Nails

4. Dantā ca — Teeth

5. Taco ca — Skin

6. Maṃsañca — Flesh

7. Nhārū ca — Tendons

8. Aṭṭhī ca — Bones

9. Aṭṭhimiñjañca — Bone marrow

10. Vakkañca — Spleen

11. Hadayañca — Heart

12. Yakanañca — Liver

13. Kilomakañca — Membranes

14. Pihakañca — Kidneys

15. Papphāsañca — Lungs

16. Antañca — Large intestines

17. Antaguṇañca — Small intestines

18. Udariyañca — Gorge

19. Karīsañca — Feces

20. Matthaluṅgañca — Brain

21. Pittañca — Gall

22. Semhañca — Phlegm

23. Pubbo ca — Lymph

24. Lohitañca — Blood

25. Sedo ca — Sweat

26. Medo ca — Fat

27. Assu ca — Tears

28. Vasā ca — Oil

29. Kheḷo ca — Saliva

30. Siṅghāṇikā ca — Mucus

31. Lasikā ca — Oil in the joints

32. Muttañca — Urine

32 Phần của Thân thể

1. Kesā ca — Tóc

2. Lomā ca — Râu, lông

3. Nakhā ca — Móng tay, móng chân

4. Dantā ca — Răng

5. Taco ca — Da

6. Maṃsañca — Thịt

7. Nhārū ca — Gân

8. Aṭṭhī ca — Xương

9. Aṭṭhimiñjañca — Tủy

10. Vakkañca — Lá lách

11. Hadayañca — Tim

12. Yakanañca — Gan

13. Kilomakañca — Màng

14. Pihakañca — Thận

15. Papphāsañca — Phổi

16. Antañca — Ruột già

17. Antaguṇañca — Ruột non

18. Udariyañca — Cổ họng

19. Karīsañca — Phân

20. Matthaluṅgañca — Óc

21. Pittañca — Mật

22. Semhañca — Đờm

23. Pubbo ca — Bạch huyết

24. Lohitañca — Máu

25. Sedo ca — Mồ hôi

26. Medo ca — Mỡ

27. Assu ca — Nước mắt

28. Vasā ca — Dầu

29. Kheḷo ca — Nước miếng

30. Siṅghāṇikā ca — Mủ

31. Lasikā ca — Chất nhờn trong các khớp xương

32. Muttañca — Nước tiểu

Part III: Meditation

There are seven basic steps:

Start out with three or seven long in-and-out breaths, thinking bud- with the in-breath, and dho with the out. Keep the meditation syllable as long as the breath.
Be clearly aware of each in-and-out breath.
Observe the breath as it goes in and out, noticing whether it's comfortable or uncomfortable, broad or narrow, obstructed or free-flowing, fast or slow, short or long, warm or cool. If the breath doesn't feel comfortable, change it until it does. For instance, if breathing in long and out long is uncomfortable, try breathing in short and out short. As soon as you find that your breathing feels comfortable, let this comfortable breath sensation spread to the different parts of the body.

To begin with, inhale the breath sensation at the base of the skull and let it flow all the way down the spine. Then, if you are male, let it spread down your right leg to the sole of your foot, to the ends of your toes, and out into the air. Inhale the breath sensation at the base of the skull again and let it spread down your spine, down your left leg to the ends of your toes, and out into the air. (If you are female, begin with the left side first, because the male and female nervous systems are different.)

Then let the breath from the base of the skull spread down over both shoulders, past your elbows and wrists, to the tips of your fingers, and out into the air.

Let the breath at the base of the throat spread down the central nerve at the front of the body, past the lungs and liver, all the way down to the bladder and colon.

Inhale the breath right at the middle of the chest and let it go all the way down to your intestines.

Let all these breath sensations spread so that they connect and flow together, and you'll feel a greatly improved sense of well-being.
Learn four ways of adjusting the breath:
1. in long and out long,
2. in short and out short,
3. in short and out long,
4. in long and out short.
Breathe whichever way is most comfortable for you. Or, better yet, learn to breathe comfortably all four ways, because your physical condition and your breath are always changing.
Become acquainted with the bases or focal points for the mind — the resting spots of the breath — and center your awareness on whichever one seems most comfortable. A few of these bases are:
1. the tip of the nose,
2. the middle of the head,
3. the palate,
4. the base of the throat,
5. the breastbone (the tip of the sternum),
6. the navel (or a point just above it).
If you suffer from frequent headaches or nervous problems, don't focus on any spot above the base of the throat. And don't try to force the breath or put yourself into a trance. Breathe freely and naturally. Let the mind be at ease with the breath — but not to the point where it slips away.
Spread your awareness — your sense of conscious feeling — throughout the entire body.
Unite the breath sensations throughout the body, letting them flow together comfortably, keeping your awareness as broad as possible. Once you are fully aware of the aspects of the breath you already know in your body, you'll come to know all sorts of other aspects as well. The breath, by its nature, has many facets: breath sensations flowing in the nerves, those flowing around and about the nerves, those spreading from the nerves to every pore. Beneficial breath sensations and harmful ones are mixed together by their very nature.

Phần III: Thiền Định

Có bảy bước căn bản:

Bắt đầu với ba hay bảy hơi thở vào-và-ra dài, niệm bud- với hơi thở vào, và dho với hơi thở ra. Giữ âm tiết thiền dài như hơi thở.
Nhận biết rõ ràng từng hơi thở vào-và-ra.
Quan sát hơi thở khi nó đi vào và ra, chú ý xem nó thoải mái hay không thoải mái, rộng hay hẹp, bị cản trở hay lưu thông, nhanh hay chậm, ngắn hay dài, ấm hay mát. Nếu hơi thở không cảm thấy thoải mái, thay đổi nó cho đến khi nó có. Ví dụ, nếu thở vào dài và ra dài không thoải mái, thử thở vào ngắn và ra ngắn. Ngay khi bạn thấy rằng hơi thở của bạn thoải mái, hảy để cảm giác thở thoải mái này lan tỏa đến các phần khác nhau của thân thể.

Bắt đầu bằng cách hít vào cảm giác thở tại đáy xương sọ và để nó chảy xuống xương sống. Sau đó, nếu bạn là nam, hảy để nó lan toả xuống chân phải đến bàn chân, rồi đến đầu ngón chân của bạn, và ra ngoài không khí. Hít vào cảm giác thở tại đáy xương sọ lần nữa và để nó lan tỏa xuống xương sống của bạn, xuống chân trái đến đầu ngón chân của bạn, và ra ngoài không khí. (Nếu bạn là nữ, bắt đầu với bên trái trước, vì hệ thần kinh của nam và nữ khác nhau.)

Sau đó để hơi thở từ đáy sọ lan tỏa xuống cả hai vai, qua khuỷu tay và cổ tay, đến đầu ngón tay của bạn, và ra ngoài không khí.

Hảy để hơi thở ở đáy cổ họng lan tỏa xuống dây thần kinh trung ương ở thân trước, qua phổi và gan, đến bọng đái và ruột già.

Hít hơi thở vào ngay giữa ngực và để nó đi xuống ruột của bạn.

Hảy để tất cả cảm giác hơi thở này lan tỏa để chúng liên kết và lưu thông cùng nhau, và bạn sẽ cảm thấy một cảm giác an lành cải tiến đáng kể.
Học bốn cách điều chỉnh hơi thở:
1. vào dài và ra dài,
2. vào ngắn và ra ngắn,
3. vào ngắn và ra dài,
4. vào dài và ra ngắn.
Thở bất cứ cách nào thoải mái nhất cho bạn. Hay tốt hơn hết, học thở thoải mái theo cả bốn cách, vì thể trạng và hơi thở của bạn luôn thay đổi.
Làm quen với các căn cứ hay điểm tập trung của tâm — nơi nghỉ ngơi của hơi thở — và tập trung nhận thức của bạn vào bất cứ điểm nào có vẻ thoải mái nhất. Một vài trong số các căn cứ này là:
1. chóp mũi,
2. giữa đầu,
3. vòm miệng,
4. đáy cổ họng,
5. xương ức (đầu xương ức),
6. rốn (hay một điểm ngay trên nó).
Nếu bạn thường bị nhức đầu hay các vấn đề về thần kinh, đừng tập trung vào bất cứ điểm nào phía trên cổ họng. Và đừng cố gắng cưỡng ép hơi thở hay đặt bạn vào trạng thái hôn mê. Thở thoải mái và tự nhiên. Hảy để tâm thoải mái với hơi thở — nhưng đừng đến mức nó trôi tuột đi.
Trải nhận thức của bạn — ý thức của bạn về cảm giác — ra khắp thân thể.
Phối hợp các cảm giác hơi thở ra khắp thân thể, để chúng chảy cùng nhau một cách thoải mái, giữ nhận thức của bạn càng rộng càng tốt. Một khi bạn nhận biết đầy đủ về các khía cạnh của hơi thở mà bạn đã biết trong thân thể mình, bạn cũng sẽ biết tất cả các khía cạnh khác. Hơi thở, do bản chất của nó, có nhiều khía cạnh: cảm giác thở chảy trong các dây thần kinh, cảm giác thở chảy vòng quanh các dây thần kinh, cảm giác thở lan tỏa từ các dây thần kinh đến từng lỗ chân lông. Những cảm giác thở có lợi và có hại xen lẫn với nhau do bản chất của chúng.

To summarize: (a) for the sake of improving the energy already existing in every part of your body, so that you can contend with such things as disease and pain; and (b) for the sake of clarifying the knowledge already within you, so that it can become a basis for the skills leading to release and purity of heart — you should always bear these seven steps in mind, because they are absolutely basic to every aspect of breath meditation.

Worship, chanting, and meditation have to go hand-in-hand before they can truly purify the mind, in line with the basic principles of the Buddha's teachings:

Sabba-pāpassa akaraṇaṃ

Don't let anything corrupt or second-rate
find its way into your thoughts, words, or deeds.

Kusalassūpasampadā

Develop skill in all of your actions.

What this means is that in worship we have acted skillfully with our deeds, in chanting we have acted skillfully with our words, and in meditation we have acted skillfully with our thoughts. Once this is the case, we will be able to reach the heart of the Buddha's teachings:

Sacitta-pariyodapanaṃ

Attain purity of heart.

Everything in the world comes about solely through the power of the heart. A corrupt heart will abuse this power. A well-trained heart can use this power to uplift others and to gain blessings beyond price.

Tóm tắt: (a) vì lợi ích của việc cải tiến năng lượng đã có trong mọi phần của thân thể, để bạn có thể chống chọi với những thứ như bệnh tật và đau đớn; và (b) vì lợi ích của việc làm sáng tỏ kiến thức đã có trong bạn, để nó có thể trở thành căn cứ cho những kỹ năng dẫn đến giải thoát và thanh tịnh trái tim — bạn nên luôn ghi nhớ bảy bước này, vì chúng chắc chắn là căn bản cho mọi khía cạnh của thiền hơi thở.

Tôn kính, tụng niệm, và thiền định phải đi cùng nhau trước khi chúng có thể thật sự làm thanh tịnh tâm, phù hợp với những nguyên tắc căn bản trong giáo lý của Đức Phật:

Sabba-pāpassa akaraṇaṃ

Đừng để bất cứ sự đồi trụy hay khuyết điểm nào
xâm nhập vào những suy nghĩ, lời nói, hay việc làm của bạn.

Kusalassūpasampadā

Phát triễn kỹ năng trong tất cả hành động của bạn.

Điều này có nghĩa là trong sự tôn kính chúng ta đã hành động khéo léo với việc làm của chúng ta, trong sự tụng niệm chúng ta đã hành động khéo léo với lời nói của chúng ta, và trong thiền định chúng ta đã hành động khéo léo với suy nghĩ của mình. Một khi đúng như vậy, chúng ta sẽ có thể đạt đến cốt lõi của giáo lý của Đức Phật.

Sacitta-pariyodapanaṃ

Đạt được sự thanh tịnh của trái tim.

Mọi thứ trên thế giới xảy ra hoàn toàn qua năng lực của trái tim. Một trái tim đồi trụy sẽ lạm dụng năng lực này. Trái tim được rèn luyện tốt có thể sử dụng năng lực này để nâng đỡ người khác và đạt được những phước lành vô giá.

The text of this page ("The Divine Mantra", by Metta Forest Monastery) is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. To view a copy of the license, visit http://creativecommons.org/licenses/by-nc/4.0/. Documents linked from this page may be subject to other restrictions. Transcribed from a file provided by the translator. Last revised for Access to Insight on 24 November 2013.

How to cite this document (a suggested style): "The Divine Mantra", by Ajaan Lee Dhammadharo, translated from the Thai by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 24 November 2013, http://www.accesstoinsight.org/lib/thai/lee/divinemantra.html .

Bài viết của trang này ("The Divine Mantra - Thần Chú Thánh Thiện", by Metta Forest Monastery) được cấp giấy phép bởi Creative Commons Attribution-NonCommercial 4.0 International License. Để xem bản sao của giấy phép, hảy truy cập http://creativecommons.org/licenses/by-nc/4.0/. Các tài liệu liên kết từ trang này có thể bị hạn chế. Chép lại từ tài liệu được cung cấp bởi dịch giả. Chỉnh sửa cuối cho Access to Insight vào ngày 24 tháng 11, năm 2013.

Làm thế nào để trích dẫn tài liệu này (một đề nghị bút pháp): "The Divine Mantra - Thần Chú Thánh Thiện", bởi Ajaan Lee Dhammadharo, dịch từ Thái ngữ bởi Thanissaro Bhikkhu. Access to Insight (BCBS Edition), ngày 24 tháng 11 năm 2013, http://www.accesstoinsight.org/lib/thai/lee/divinemantra.html .

Chủ biên và điều hành: TT Thích Giác Đẳng.

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Cập nhập ngày: Thứ Tư 03-31-2021

Kỹ thuật trình bày: Minh Hạnh & Thiện Pháp

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The Divine Mantra - Thần Chú Thánh Thiện

Ajaan Lee Dhammadharo

translated from the Thai by Thanissaro Bhikkhu - 2006

Tỳ khưu Thanissaro dịch từ Thái ngữ sang Anh ngữ

Việt dịch : Thủy Tú

Contents

Mục Lục

Introduction

Giới Thiệu

Part I: Worship

Phần I: Tôn Kính

Part II: Chanting

Investing the six elements with the Buddhaguṇa

Phần II: Tụng Niệm

Đầu tư sáu yếu tố với Buddhaguṇa

1. Wind element:

1. Yếu tố Gió:

2. Fire element:

3. Water element:

4. Earth element:

5. Space element:

6. Consciousness element:

2. Yếu tố Lửa:

3. Yếu tố Nước:

4. Yếu tố Đất:

5. Yếu tố Không:

6. Yếu tố Thức:

The Five Aggregates

The Twelve Sense Media

Năm Uẩn

Sáu Căn và Sáu Trần

The 32 Parts of the Body

32 Phần của Thân thể

Part III: Meditation

Phần III: Thiền Định