1. Người khôn có đủ đức tài,
Hằng tìm lợi ích tương lai cho mình.
Dọn lòng an tịnh thanh bình
Tiến vào Cực lạc Vô sinh Niết Bàn
Giữ lòng chánh trực đoan trang,
Nhu hòa, lương thiện, chẳng màng khoe khoang,
2. Thanh bần, thủ phận an nhàn,
Không ham thế sự tịnh an cõi lòng.
Lục căn chế ngự nghiêm phòng,
Không cho liều lĩnh luyến mong dục trần.
3. Không làm nhơ bẩn tinh thần,
Tránh lời chê trách thánh nhân phê bình,
Mong cầu tất cả chúng sinh,
Dồi dào hạnh phúc, hòa bình sinh nhai.
4. Cầu cho ba giới bốn loài,
Chúng sanh yếu mạnh, vắn dài bình trung.
Béo gầy nhỏ lớn không cùng,
Hữu hình, vô tướng muôn trùng gần xa.
5. Chưa sanh hoặc đã sanh ra
Thảy đều cộng hưởng hà sa phước lành.
6. Nguyện không lừa gạt, dối manh,
Khinh người, miệt chúng, hư danh trang hiền.
Dầu cho thân thuộc, xóm giềng,
Người dưng kẻ lạ các miền xa xăm.
Trong cơn phẫn nộ giận thầm,
Cũng không lo nghĩ mưu thâm hại người.
7. Như lòng từ mẫu thanh tươi,
Trăm cay ngàn đắng vui cười vì con.
Dầu cho một mất một còn,
Bảo tồn con trẻ vuông tròn ăn chơi.
Tình thương ghi tạc đời đời,
Từ bi rộng lớn bầu trời thênh thang.
Học đòi từ mẫu gương vàng,
Mở lòng thương xót bủa tràn gần xa.
Chúng sanh trong cõi Sa bà,
Thoát vòng khổ não, vượt ra luân hồi.
8. Hằng ngày rải khắp các nơi,
Bốn phương tám hướng gầm trời bao la.
Tấm lòng bác ái vị tha,
Gội nhuần tư tưởng đậm đà tình thương.
Lòng từ trong sạch như gương,
Không pha ác cảm không vương tư thù.
9. Cố tâm niệm niệm công phu,
Khi đi, khi đứng, chuyên tu tham thiền.
Nằm ngồi mặc niệm thường xuyên,
Sưu tầm đạo quả, gieo duyên Niết Bàn
Ðó là phương pháp thế gian,
Ðó là hạnh kiểm đưa đàng Vô sanh.
Thánh nhân ca tụng tán thành,
Xuôi dòng thánh vức, lữ hành Nhập lưu
10. Vượt lên đến mức thắng ưu,
Khai thông tuệ nhãn, tầm sưu đỉnh đầu.
A Hàm đạo tuệ gươm mầu,
Ðoạn tuyệt tà kiến, xả câu dục tình.
Bất lai cảnh giới hữu hình,
Phạm thiên tạm ngự, nghiêm minh Niết Bàn.
*
Từ Bi Kinh, Võ Tá Hân phổ nhạc:
Thursday 26 August 2010
Tuesday 24 August 2010
Thỉnh Pháp sư
Chúng sanh tất cả bốn hàng
Như sen trong nướng minh quang đón chờ
Chờ ló mọc đặng nhờ ánh sáng
Trổ hoa lành rải tản mùi hương
Phép mầu ánh sáng phi thường
Chiếu khắp ba cõi rõ đường an vui
Phạm thiên lòng kính thành cung thỉnh
Phật lặng thinh tỏ ý nhận lời
Từ bi khai đạo độ đời
Nhắm vườn Lộc Uyển, Ngài dời chân sang
Chuyển Pháp Luân độ hàng đệ tử
Có năm thầy thính dự pháp từ
Đó là nhóm Kiều-trần-như
Được nếm hương vị hữu dư Niết-bàn
Rồi từ đó mở mang giáo pháp
Bốn mươi năm hạ giáp vẹn toàn
Một lòng chẳng thối không mòn
Những điều lợi ích hằng còn lâu năm
Cả tam giới thừa ân phổ cập
Đám mưa lành rưới khắp thế gian
Bởi nhân cớ tích rõ ràng
Thỉnh ngài thuyết pháp noi Đàng Từ Bi
Chúng sanh ngồi khắp chốn ni
Tối mê, cầu được trí tri vẹn toàn.
*
Như sen trong nướng minh quang đón chờ
Chờ ló mọc đặng nhờ ánh sáng
Trổ hoa lành rải tản mùi hương
Phép mầu ánh sáng phi thường
Chiếu khắp ba cõi rõ đường an vui
Phạm thiên lòng kính thành cung thỉnh
Phật lặng thinh tỏ ý nhận lời
Từ bi khai đạo độ đời
Nhắm vườn Lộc Uyển, Ngài dời chân sang
Chuyển Pháp Luân độ hàng đệ tử
Có năm thầy thính dự pháp từ
Đó là nhóm Kiều-trần-như
Được nếm hương vị hữu dư Niết-bàn
Rồi từ đó mở mang giáo pháp
Bốn mươi năm hạ giáp vẹn toàn
Một lòng chẳng thối không mòn
Những điều lợi ích hằng còn lâu năm
Cả tam giới thừa ân phổ cập
Đám mưa lành rưới khắp thế gian
Bởi nhân cớ tích rõ ràng
Thỉnh ngài thuyết pháp noi Đàng Từ Bi
Chúng sanh ngồi khắp chốn ni
Tối mê, cầu được trí tri vẹn toàn.
*
Sunday 15 August 2010
The First Bhikkhuni of Nepal
Ven. Dhammawati Bhikkhuni was born Ganesh Kumari Sakya in July 1934. As a young girl, she was brought up in a middle class family during the autocratic regime of Rana family rulers before tho dawn of democracy in 1951A.D. During the 104 years of Rana rule the education system was not developed, women were not allow to go to school.
Ganesh Kumari had strong determination for higher education in Buddhism. Her first Buddhist education was given by Ven.Bhikkhu Buddhaghosa.
In 1950 she ran away from home to India where she received ordination from Ven.Chandramuni in Kushinagar and came to be known as Dhammawati.
Later in the same year she started her journey to Myanmar by following Ven.Dhammawudha on foot. She endured a great hardship in order to enter Myanmar as she did not have proper paper.
In 1952 she was admitted to Khemarama Nuns' study center, Mawlamyaing. Initially she faced some financial problem and was busy in helping older nuns to fetch water and collecting fire woods from the forest. Still she managed time for study.
She took ten years to pass Sasanadhaja Dhammacariya. She received the degree at the Mahapasana Cave, Kaba Aye in Yangon where the sixth Buddhist Council was held in 1954.
Upon her return to Nepal, she is striving to establish pure Theravada Dhamma where the majority of the people are Hindus. She is efficient in her way of preaching Dhamma. She soon won the hearts of the Newanis families. With their support, she started to construct Vihara, and establish organization to conduct various religious and social activities.
Dharmakirti Vihara was inaugurated in 1965 and became the first nunnery in Nepal. Ven. Dhammawati offers classes in Abhidhamma, Mahasatipatthana, etc. With her initiation, association, strong effort and devotion other Viharas and meditation centers were also founded.
In Lumbini there are a number of beautiful Viharas constructed by foreign Buddhist Countries. It is a matter of great pride for the Nepalese people that Ven. Dhammawati with her stony determination and vigor constructed Quntanu Vihara in Lumbini. This Vihar is run by The International Buddhist Nuns Association. The Vihar facilitates various religious functions, meditation camp, pabbajja for women, etc. with spiritual guidance of Ven.Ashin Nanissara, the chancellor of Sitagu International Buddhist Academy. The Sakyadhita International Conference was held here in 2001.
Today one of the most active Buddhist organization in Nepal is "Dharmakirti Buddhist Study Circle" which was established to mobilize the young people under the leadership of Ven. Dhammawati on May 21, 1971. This Study Circle has been conducting lecture programs every Saturday morning incessant. Since its inception "Dharmakirti" monthly magazine is being published regularly since 1972. The organization has published over 134 dhamma books and is the largest publisher of Buddhist literature in Nepal.
Ven. Dhammawati is the first popular women in Nepal to link dhamma with social reforms and social servicesShe teaches people to purify the mind by eradicating defilementand urges them to be real Buddhists with good moral character. She offers also a 12-day retreat for young girls when they start having menstruation. Being concern about the good health of her followers, she opened a free clinic in the vihara and arranges the mobile health clinic to inaccessible villages where medical facilities are not available.
Her compassion also spread to the aged and helpless people. She constructed" The Buddhist home for the Aged" at Banepa to give them a peaceful and comfortable living. She also organizes various other activities to express her concern for society.
In 1988 she went for full ordination in L.A. and became the first bhikkhuni in Nepal. We need more Nepali bhikkhunis who would have strong determination and deep root of practice like Ven. Dhammawati.
(adopted from Shyam Lal Chitrakar 's article on "Beloved Daughter of Nepal" Published in The Annual Magazine 2001-2002 The International Theravada Buddhist Missionary University, Myanmar.)
Ganesh Kumari had strong determination for higher education in Buddhism. Her first Buddhist education was given by Ven.Bhikkhu Buddhaghosa.
In 1950 she ran away from home to India where she received ordination from Ven.Chandramuni in Kushinagar and came to be known as Dhammawati.
Later in the same year she started her journey to Myanmar by following Ven.Dhammawudha on foot. She endured a great hardship in order to enter Myanmar as she did not have proper paper.
In 1952 she was admitted to Khemarama Nuns' study center, Mawlamyaing. Initially she faced some financial problem and was busy in helping older nuns to fetch water and collecting fire woods from the forest. Still she managed time for study.
She took ten years to pass Sasanadhaja Dhammacariya. She received the degree at the Mahapasana Cave, Kaba Aye in Yangon where the sixth Buddhist Council was held in 1954.
Upon her return to Nepal, she is striving to establish pure Theravada Dhamma where the majority of the people are Hindus. She is efficient in her way of preaching Dhamma. She soon won the hearts of the Newanis families. With their support, she started to construct Vihara, and establish organization to conduct various religious and social activities.
Dharmakirti Vihara was inaugurated in 1965 and became the first nunnery in Nepal. Ven. Dhammawati offers classes in Abhidhamma, Mahasatipatthana, etc. With her initiation, association, strong effort and devotion other Viharas and meditation centers were also founded.
In Lumbini there are a number of beautiful Viharas constructed by foreign Buddhist Countries. It is a matter of great pride for the Nepalese people that Ven. Dhammawati with her stony determination and vigor constructed Quntanu Vihara in Lumbini. This Vihar is run by The International Buddhist Nuns Association. The Vihar facilitates various religious functions, meditation camp, pabbajja for women, etc. with spiritual guidance of Ven.Ashin Nanissara, the chancellor of Sitagu International Buddhist Academy. The Sakyadhita International Conference was held here in 2001.
Today one of the most active Buddhist organization in Nepal is "Dharmakirti Buddhist Study Circle" which was established to mobilize the young people under the leadership of Ven. Dhammawati on May 21, 1971. This Study Circle has been conducting lecture programs every Saturday morning incessant. Since its inception "Dharmakirti" monthly magazine is being published regularly since 1972. The organization has published over 134 dhamma books and is the largest publisher of Buddhist literature in Nepal.
Ven. Dhammawati is the first popular women in Nepal to link dhamma with social reforms and social servicesShe teaches people to purify the mind by eradicating defilementand urges them to be real Buddhists with good moral character. She offers also a 12-day retreat for young girls when they start having menstruation. Being concern about the good health of her followers, she opened a free clinic in the vihara and arranges the mobile health clinic to inaccessible villages where medical facilities are not available.
Her compassion also spread to the aged and helpless people. She constructed" The Buddhist home for the Aged" at Banepa to give them a peaceful and comfortable living. She also organizes various other activities to express her concern for society.
In 1988 she went for full ordination in L.A. and became the first bhikkhuni in Nepal. We need more Nepali bhikkhunis who would have strong determination and deep root of practice like Ven. Dhammawati.
(adopted from Shyam Lal Chitrakar 's article on "Beloved Daughter of Nepal" Published in The Annual Magazine 2001-2002 The International Theravada Buddhist Missionary University, Myanmar.)
Thursday 5 August 2010
Progress In Meditation
by Bhikkhu Dhammika, http://sdhammika.blogspot.com ; August 4, 2010*
There are many different types of meditation and even many variations of the same types. Thus people often ask, ‘Which is the best meditation technique?’ and after they have been meditating for a time they often ask, ‘How do I know whether or not I am doing it correctly?’ There are four criteria that can be used to assess what the Buddha called ‘progress, growth and furtherance’ (vuddham, virulhim, vepullam) in meditation. If (1) you are generally happier than before you started meditating, (2) if you notice an increase in positive and a decrease in negative qualities within yourself, (3) if you are more relaxed and open and (4) if you are able to be more objective about yourself, these are good indicators that your meditation is going the way it should.
Some approaches to meditation and certain attitudes some people bring to meditation, can cause practitioners to become tense, glum and overly serious. King Pasenadi noticed a marked difference between the followers of other sects and the Buddha’s disciples. The former were so gaunt and miserable-looking ‘that you would not want to see them again’ while the latter were ‘smiling, cheerful, exultant and joyful, with radiant complexions, relaxed, without anxiety, content with what they receive and with minds like a forest deer’ (M.II,121). Time and again the Buddha linked balanced mature meditation and happiness. ‘The mind that is happy becomes concentrated’ (sukhino cittam samadhiyati), ‘The mindful person becomes happier’ (satima sukham edhati), ‘Now you might think, “Perhaps these defiling mental states might disappear…and one might still be unhappy.” But this is not how it should be regarded. If defiling states disappear…only delight and joy, serenity, mindfulness and clarity remain, and that is a happy state’ (D.I,73; S.I,208; D.I,196).
Rather than trying to see themselves as they actually are, some meditators have an image of how they ‘should’ be and then use suppression and contrivance to make themselves fit into that image. The result is often bodily rigidity; a strained unsmiling expression, constrained movements and a stiff body. Other meditators develop a form of psychological rigidity, becoming puritanical and unbending in their attitude to even the most minor rules and dogmatic about interpretations of Dhamma and meditation techniques. One frequently hears such people comment that the way they are meditating is ‘absolutely correct’ and that other ways, even those only slightly different, are ‘absolutely wrong.’ Such physical and psychological rigidity is a very bad sign. By contrast, the successful meditator has the confidence to ‘relax and let their hair down’ (appossukka, pannaloma) without becoming slack, and the ability to see Dhammic concepts and meditation techniques as useful stepping stones rather than absolutes that must be clung too.
Successful meditation should gradually diminish the ego so that one’s self-image becomes less important and detachment increases, including detachment towards one’s negativities. Consequently, meditators should be able to have an increasingly realistic and insightful self-assessment and be frank and honest about their inner life. They should become more amenable to advice from spiritual friends and teachers, more ready to acknowledge mistakes, more able to accept praise without blushing and criticism without getting defensive. The mature meditator will, the Buddha said, be willing ‘to reveal his defilements to the Teacher or to an experienced monk as they really are’ (A.IV,189-90).
To the question ‘Which is the best meditation technique?’ the answer should be, ‘If the qualities mentioned above become more apparent as a result of the meditation you are practising then that is the most suitable technique for you.’
*
There are many different types of meditation and even many variations of the same types. Thus people often ask, ‘Which is the best meditation technique?’ and after they have been meditating for a time they often ask, ‘How do I know whether or not I am doing it correctly?’ There are four criteria that can be used to assess what the Buddha called ‘progress, growth and furtherance’ (vuddham, virulhim, vepullam) in meditation. If (1) you are generally happier than before you started meditating, (2) if you notice an increase in positive and a decrease in negative qualities within yourself, (3) if you are more relaxed and open and (4) if you are able to be more objective about yourself, these are good indicators that your meditation is going the way it should.
Some approaches to meditation and certain attitudes some people bring to meditation, can cause practitioners to become tense, glum and overly serious. King Pasenadi noticed a marked difference between the followers of other sects and the Buddha’s disciples. The former were so gaunt and miserable-looking ‘that you would not want to see them again’ while the latter were ‘smiling, cheerful, exultant and joyful, with radiant complexions, relaxed, without anxiety, content with what they receive and with minds like a forest deer’ (M.II,121). Time and again the Buddha linked balanced mature meditation and happiness. ‘The mind that is happy becomes concentrated’ (sukhino cittam samadhiyati), ‘The mindful person becomes happier’ (satima sukham edhati), ‘Now you might think, “Perhaps these defiling mental states might disappear…and one might still be unhappy.” But this is not how it should be regarded. If defiling states disappear…only delight and joy, serenity, mindfulness and clarity remain, and that is a happy state’ (D.I,73; S.I,208; D.I,196).
Rather than trying to see themselves as they actually are, some meditators have an image of how they ‘should’ be and then use suppression and contrivance to make themselves fit into that image. The result is often bodily rigidity; a strained unsmiling expression, constrained movements and a stiff body. Other meditators develop a form of psychological rigidity, becoming puritanical and unbending in their attitude to even the most minor rules and dogmatic about interpretations of Dhamma and meditation techniques. One frequently hears such people comment that the way they are meditating is ‘absolutely correct’ and that other ways, even those only slightly different, are ‘absolutely wrong.’ Such physical and psychological rigidity is a very bad sign. By contrast, the successful meditator has the confidence to ‘relax and let their hair down’ (appossukka, pannaloma) without becoming slack, and the ability to see Dhammic concepts and meditation techniques as useful stepping stones rather than absolutes that must be clung too.
Successful meditation should gradually diminish the ego so that one’s self-image becomes less important and detachment increases, including detachment towards one’s negativities. Consequently, meditators should be able to have an increasingly realistic and insightful self-assessment and be frank and honest about their inner life. They should become more amenable to advice from spiritual friends and teachers, more ready to acknowledge mistakes, more able to accept praise without blushing and criticism without getting defensive. The mature meditator will, the Buddha said, be willing ‘to reveal his defilements to the Teacher or to an experienced monk as they really are’ (A.IV,189-90).
To the question ‘Which is the best meditation technique?’ the answer should be, ‘If the qualities mentioned above become more apparent as a result of the meditation you are practising then that is the most suitable technique for you.’
*
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