Phương Pháp Giúp Cho Những Vong Linh Thai Nhi Vô Tội

 

Tâm Tịnh

Nam Mô Bổn Sư Thích Ca Mâu Ni Phật _()_
Nam Mô Đại Hiếu Mục Kiền Liên Bồ Tát
_()_

Nam Mô Đại Nguyện Địa Tạng Vương Bồ Tát _()_

Tôi đã nhận thấy trong cộng đồng một số đã từng phá thai trong quá khứ, và họ bị dày vò khổ sở cả đời mà không biết tại sao. Dù có làm lễ Cầu Siêu, nhưng nhiều lúc vong linh thai nhi không muốn tha thứ và đi đầu thai, vì vậy cũng nên cố gắng tu hành và sám hối cho bé thai nhi không còn oán hận mình nữa.

Nếu bạn biết người thân trong gia đình hoặc bạn bè đã từng phá thai, thì bạn có thể hướn dẫn họ làm những phương pháp để cho bé thai nhi không còn oán hận và hành hạ làm khổ họ nữa.

Có 3 cách hướng dẫn sau đây:

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Tibetan MO Dice Divination Explained

  • Newest update 11/30/2019, originally first compiled on 09/2016.
  • Vietnamese translation available from པདྨ་ཆོས་སྒྲོན Pema Choedon.

Tibetan MO dice divination is an ancient predictive technique. Considered to be the voice and Wisdom of the Mañjuśrī also known as the Bodhisattva of Wisdom, visualized as a male figure wielding a flaming sword in his right hand and in his left hand, he holds the Prajñāpāramitā Sūtra as shown in the picture below. The advice given is taken seriously.

His Holiness the Dalai Lama and many high lamas either practice or consult the MO dice for important decisions, like when faced with a difficult decision, including the selection of tulkus. One way that the MO may be used is to cast a MO for each possible course of action. If there is any ambiguity, additional MOs may be cast until the matter is clarified. The MO has a reputation in Tibet as being a very clear and decisive method for resolving confusion and making decisions. (more…)

Giải Thích Phương Pháp Dự Đoán bằng Xúc Xắc của MO Tây Tạng

  • Update mới nhất 30/11/2019, biên soạn trang này ban đầu tháng 9 năm 2016.
  • Dịch từ tiếng Anh sang Việt.

MO Tây Tạng là phương thức dự đoán bằng xúc xắc cổ xưa. Được xem là âm thanh và trí tuệ của Ngài Bồ Tát Văn Thù hay Bồ Tát của Trí tuệ, hình tướng nam tay phải cầm một thanh kiếm lửa và tay trái giữ bản kinh Bát nhã.
 
Đức Đạt Lai Lạt Ma và nhiều Lạt ma cao cấp cũng hoặc thực hành hoặc tham khảo ý kiến ​​các con xúc xắc MO cho các quyết định quan trọng, như khi phải đối mặt với một quyết định khó khăn, bao gồm cả việc lựa chọn các vị Tái sinh. Một cách mà phương thức MO có thể được sử dụng là thực hiện MO cho mỗi hành động. Nếu có bất kỳ sự mơ hồ, có thể thực hiện thêm phương thức này cho đến khi vấn đề được làm rõ. Phương pháp MO được phổ biến ở Tây Tạng như là một phương pháp rõ ràng và dứt khoát để giải quyết rắc rối và đưa ra quyết định. (more…)

Today is ལྷ་བབས་དུས་ཆེན་ Lha Bab Düchen: Anniversary when Shakyamuni Buddha returned to Earth from Trāyastriṃśa (Heaven of the Thirty-Three)

Today is Lha bab Düchen, one of the four Great Occasions commemorating events in the life of the Buddha.

Lhabab Duchen celebrates Buddha’s descent from “The Heaven of Thirty-Three” back to earth.

Buddha had left for “The Heaven Of Thirty-Three” (Trayastrimsa) at the age of 41, in order to give teachings to benefit the gods in that desire realm, and to repay the kindness of his mother by teaching her and liberating her from Samsara.

Maudgalyāyana requested that the Buddha return to earth, and after a long debate under a Full Moon the Buddha agreed.

The Buddha returned to earth a week later by a special triple ladder prepared by Vishwakarma, the god of machines, in an event considered to be one of the eight great deeds of the Buddha.

On Lha bab Duchen, the effects of positive or negative actions are multiplied ten million times. It is part of Tibetan Buddhist tradition to engage in virtuous activities and prayer on this day.

Buddha in Suburbia (Full Documentary)

Buddha in Suburbia tracks the extraordinary journey of 40 year old Lelung Rinpoche, one of Tibetan Buddhism’s three principal reincarnations, as he sets out to gather the lost teachings of his faith and to attempt a return to his homeland.

For the past seven years, Lelung Rinpoche has been living in Ruislip North London, in the garden shed of one of his students. He runs a dharma or teaching centre locally, attended by British followers. Now a British passport holder, he embarks on a mission to find previous Lelungs’ teachings, and the teachers who hold the key to unlocking their secrets. His odyssey takes him to India, Mongolia and China as he tries to find a way of getting back home to Tibet. He meets some of Tibetan Buddhism’s most senior teachers, including the Tibetan Prime Minister in exile.

Lelung is a young, modern lama, with relationships with many across the globe from teenagers in Rusilip to the Dalai Lama. The film includes an interview with Tibetan Buddhist expert Professor Robert Thurman, father of Uma Thurman. Lelung Rinpoche has a daunting task to complete on his quest to recover lost teachings before they disappear, and to try to take the right steps on his own path towards enlightenment.

Chapter Twenty-Six of The Mahāyāna Mahāparinirvāṇa Sūtra: On the Action of the Child

Chapter Twenty-Six of The Mahāyāna Mahāparinirvāṇa Sūtra: On the Action of the Child
Translated Vietnamese title of Sūtra and chapter:
Kinh Đại Bát Niết Bàn: Phẩm Anh Nhi Hạnh


Page 281
Chapter Twenty-Six: On the Action of the Child

“O good man! Why do we speak of a “child’s action.” ‘O good man! A child cannot stand up, stay, come and go, or speak. This is the state of a child. It is the same with the Tathagata. We say “unable to stand up”. The Tathagata does not raise any aspect of a thing. We say “unable to stay. The Tathagata does not adhere to anything. We say “unable to come. In the bodily action of the Tathagata, there is no shaking. We say “unable to go”. The Tathagata already enters Great Nirvana. We say “unable to talk”. He talks, but he does not speak. Why not? If spoken, that would be something of the category of the created. The Tathagata is an Uncreate. So he speaks not. Also, we say “no word”. For what a child says cannot be well understood. Though there are words, they are almost no words. The case is the same with the Tathagata. The words’ not being clear is the secret word of all Buddhas. Though uttered, beings do not understand. That is why we say “worldless”.

“And also, with a child the name and the thing are not one. Though the child does not know the right word, it is not the case that it cannot know things. It is the same with the Tathagata. All beings differ from one another. What they say is the same. The Tathagata enacts expedients and speaks. And through this, he makes people understand. Also, a child speaks of a big letter. The same is the case with the Tathagata. He talks of a big word. This is “vaba”. “Va”1 corresponds to “created”, and “ba”2 to the “non-created”. This is the child. “Va” is “non-eternal”, and “ba” is “eternal”. Beings hear this and take it as eternal. This is the action of the child.

“Also, the child does not know suffering or bliss, day or night, father or mother. It is the same with the Bodhisattva-mahasattva. For the sake of beings, he does not see suffering or bliss. There is no difference between day and night. His mind is equal towards all beings. Hence, there is no distinction of father or mother, friendly or not friendly.

“Also, a child cannot make big or small things. It is the same with the Bodhisattva- mahasattva. Also, he does not create birth or death. This is non-making. “Big things” refers to the five deadly sins. “Small thing” refers to the two-vehicle mind. The Bodhisattva does not, right to the end, retrogress from Bodhichitta and create sravaka and pratyekabuddha vehicles.

“Also, we say “child’s action”. When a child cries and weeps, the parents take up the yellow leaf of bitter willow and say to the child: “Don’t cry, don’t cry! I shall now give you some gold!” The child sees this, thinks it is true gold, and stops crying. But this yellow leaf is in actual fact not gold. The child sees wooden cows, horses, men and women, and thinks they are men, women, etc., and stops crying. But, truth to tell, these are not men or women. As it thinks thus about men and women, we say “child”. It is the same with the Tathagata. If beings are about to commit evil deeds, the Tathagata speaks about the Eternal, Bliss, Self, and the Pure, rectitude, and the freedom one enjoys in Trayastrimsa Heaven, the pleasures of the five desires which one has there in beautiful palaces, about all that obtains there, which is none but the blisses of the six sense-organs. The beings, on hearing about all the pleasure that obtains there, stop doing evil from a greedy mind, to taste the bliss and do the good that will be worth Trayastrimsa Heaven for them. Actually, there [in Trayastrimsa Heaven] there are birth and death, impermanence, non-bliss, non-Self, non-purity. To lead beings, he puts into effect an expedient and speaks of the “Eternal, Bliss, Self, and the Pure”.

“Also, we say “child”. If beings abhor birth and death, the Tathagata speaks of the two vehicles. But, in truth, there are not two vehicles. By “two vehicles”, one sees the evils of birth and death and comes to see the bliss of Nirvana. Seeing thus, there are segregation and non-segregation, the true and the not-true, practice and non-practice, and gain and non-gain.

1 i.e. the 42nd letter of the Sanskrit alphabet
2 i.e. the 36th letter of the Sanskrit alphabet


 

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The Twelve Yakṣa Generals

The Twelve Yakṣa Generals

Translated Vietnamese names: 12 Vị Đại Tướng Dược Xoa

 

In some Buddhist denominations, The Twelve Yakṣa Generals or Twelve Heavenly Generals are the protective deities, or Yakṣa, of Bhaiṣajyaguru also known as Medicine Buddha, the buddha of healing. They are introduced in the Bhaiṣajyaguruvaidūryaprabharāja Sūtra also commonly known as Medicine Buddha Sūtra.

Photo Source: kanagawabunkaken
Japanese style Medicine Buddha along with two attending Bodhisattva statues.

In sūtras it is said that by reciting Amitābha’s name, will one to be reborn in his Western Paradise the Land of Ultimate Bliss. But for others who become severely ill and have affinity with Bhaiṣajyaguru or the Medicine Buddha as he is often referred to, reciting his name while you are still alive, will help you recover and come to higher spiritual realization, to suffer less and will also help prepare you to be reborn in either Buddha realms of your choice, either Medicine Buddha’s Eastern realm of Vaiḍūrya Light or Amitābha Western realm of Sukhāvatī.

Medicine Buddha on achieving Buddhahood, became the Buddha of the Eastern pure land of Vaiḍūryanirbhāsa “Pure Lapis Lazuli”. There, he is attended to by two bodhisattvas symbolizing the light of the sun and the light of the moon respectively. Their names are:

1. Suryaprabha Bodhisattva (Sunlight)
Translated Vietnamese name: Nhật Quang Biến Chiếu Bồ Tát

2. Candraprabha Bodhisattva (Moonlight)
Translated Vietnamese name: Nguyệt Quang Biến Chiếu Bồ Tát

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12 Vị Đại Tướng Dược Xoa

12 vị Đại Tướng Dược Xoa được giới thiệu trong Kinh Duợc Sư là những vị thần hộ vệ Phật Dược Sư và những ai hành trì Kinh Duợc Sư.

Tên Anh: Twelve Heavenly Yaksha Generals

Nguồn hình: shinyakushiji.or.jp
Nguồn hình: kanagawabunkaken
Tượng Phật Dược Sư theo phong cách Nhật với Hai Vị Bồ Tát: Hai vị này ở cõi Tịnh Lưu Ly, giữ vững được Kho Báu Chính Pháp của Phật Dược Sư và sau này sẽ lên Ngôi Phật: Hai Vị tên là:

1. Nhật Quang Biến Chiếu Bồ Tát

Tên Phạn: Suryaprabha Bodhisattva

2. Nguyệt Quang Biến Chiếu Bồ Tát

Tên Phạn: Candraprabha Bodhisattva


Nhật Quang Biến Chiếu Bồ Tát đại diện cho ánh sáng mặt trời và Nguyệt Quang Biến Chiếu Bồ Tát đại diện cho ánh sáng mặt trăng.

Trong kinh nói rằng niệm danh hiệu Đức Phật A Di Đà sẽ được vãng sanh về cõi Tây phương Cực lạc của Ngài. Nhưng đối với những ai mang bệnh hiểm nghèo và có duyên với Đức Phật Dược Sư, niệm danh hiệu Đức Phật Dược Sư trong khi bạn vẫn còn sống sẽ giúp bạn phục hồi và thấu hiểu cao hơn về tâm linh để giảm bớt đau khổ và cũng sẽ giúp bạn chuẩn bị để vãng sinh một trong hai cõi Phật A Di Đà hay cõi Phật Duợc Sư tuỳ sự lựa chọn.

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