Wisdom Compassion: Trí Tuệ Từ Bi: ཤེས་རབ་དང་སྙིང་རྗེ།
Contemporary Buddhist Việtnamese – English Dharma website
We wanted to address minor technical site obstacles that we had observed earlier this past week and it of course brought our website down for an entire day, thus the reason why our guest vistors experienced it first hand as well.
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This is a repost from our article back in 2016 and part of the continued process of manually transferring all the remaining previous posts from our old web server onto this new one. It’s only fitting that we repost this as it coincides with today being Friday the 13’th in North America. Although the article cites Buddha’s birthday on the date we posted back then, the story about the number 13 within the Tibetan culture is the game changer here. We hope you enjoy it.
(more…)A couple of days ago we made a few important changes to the site including reformatting long menu item names which were originally setup to be bi-lingual: being in both English and Vietnamese languages. As we re-evaluated, it looked as if we were trying to cram and fit everything together; as an example our “About” section used to be setup as “About-Giới Thiệu” and when you had clicked on it, within the page itself once completely opened, would also show both languages combined with English on the top and Vietnamese on the bottom, which made the page look longer than it originally was intended to not be and provided an unsatisfying overall UX (User Experience).
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Happy Labor Day weekend everyone! To commemorate this holiday, I wanted to share news of our soft relaunch (if you haven’t already noticed the obvious front-end changes, I’ll explain more later in a bit) and what the rest of the team here has been up to for the past couple of years. In a nut shell, we all took a long break to focus on our spiritual dharma practices, tend to our normal daily lives and spend quality time with our families.
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Transcribed by ཀརྨ་རྡོ་རྗེ། Karma Dorje from the book titled, “A Treasury of Mahāyāna Sūtras”
Akṣobhya Buddha’s Dhāraṇī:
Namo Bhagavate Akṣhobhāya, Tathāgatāyārhate Saṃyaksaṃbuddhyāya, Tadyathā: Oṃ Kaṃkani Kaṃkani, Rotsani Rotsani, Troṭani Troṭani, Trāsani Trāsani, Pratihana Pratihana, Sarva Karma Paraṃparāṇime Sarva Sattvānañcha Svāhā
(NOTE: The Dhāraṇī is not mentioned in the sūtra, everything below it is. Added as a personal foot note to invoke Akṣobhya’s blessing’s while reading it).
Chapter I
Thus have I heard. Once the Buddha was dwelling on Mount Gṛdhrakūṭa near Rājagṛha, together with an assembly of twelve hundred fifty great monks. All these monks were well-known Arhats who had extinguished all defilements and suffered afflictions no more. They were liberated in mind and in wisdom, and were as free and unhindered as great dragons. They had done what should be done and abandoned the heavy burdens. They had benefited themselves and severed all bonds of existence. They were conversant with the true teaching and had reached the other shore. [Among them,] only Ānanda remained in the stage of learning.
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Reposted from thedailymind.com
His name was Milarepa and he was a murderer. The start of this yogi’s life was marred by violence, hatred and revenge. But mention his name to any Tibetan and their eyes will well up with tears of devotion and joy. For this is a story about change. This is a man who recognized his flaws and mistakes and turned his life around. This is a man who became the greatest yogi the world has ever seen.
Đăng lại từ: thuvienhoasen.org
Nguyên tác: “What Tibet’s Greatest Ever Yogi Can Teach Us About Living Life”
Bản dịch Việt ngữ của Thanh Liên
Đại Hành Giả Tây Tạng Milarepa
Tên ngài là Milarepa và ngài là một kẻ sát nhân. Thủa đầu đời của vị hành giả vĩ đại người Tây Tạng này đã bị tổn thương bởi sự bạo lực, thù hằn và sân hận. Nhưng mỗi khi nhắc đến tên ngài, đôi mắt của mọi người Tây Tạng sẽ ướt đẫm những giọt lệ sùng mộ và hỉ lạc. Cuộc đời của Milarepa là một câu chuyện về sự chuyển hóa. Đây là một người đã nhận ra những lỗi lầm, sai sót của mình và đã xoay chuyển cuộc đời mình. Đây là một người đã trở thành một yogi (hành giả) vĩ đại nhất mà thế giới từng nhìn thấy.
Milarepa là ai?
Reposted from redzambala.com:
ཀརྨ་པ་མཁྱེན་ནོ།
The most important practice in Tibetan Buddhism is Guru Yoga, meditation and mantra on the spiritual head and teacher of the tradition, which is seen as living Buddha, embodiment of three kayas and 10 bhumi (extraordinary powers). In Kagyu tradition the head Lama is Gyalwa Karmapa and his mantra is ཀརྨ་པ་མཁྱེན་ནོ། Karmapa Chenno. It is believed sounds of this mantra are directly connected with the enlightened mind of HH Karmapa and carry its enlightened qualities and brings help when it is most necessary for the benefit of student.
Here I would like to share with you a story about the origins of Karmapa Chenno mantra. The Karmapa mantra has originated at the times of 8thKarmapa Mikyo Dorje (1507-1554) in context of teaching about “Calling the Lama from afar.” (more…)
ཀརྨ་པ་མཁྱེན་ནོ།
Việc thực hành quan trọng nhất trong Phật giáo Tây Tạng là Guru Yoga, thiền định và trì chú về Đạo Sư đứng đầu dòng truyền, vốn được xem là Phật sống, là hiện thân của ba thân và thập địa (năng lực phi thường). Trong truyền thống Kagyü, Đạo Sư đứng đầu là Gyalwa Karmapa và câu chú của Ngài là ཀརྨ་པ་མཁྱེན་ནོ། Karmapa Chenno. Người ta rằng tin âm thanh của câu chú này được kết nối trực tiếp với tâm giác ngộ của Ngài Karmapa và mang phẩm chất giác ngộ cũng như mang lại sự giúp đỡ cần thiết nhất cho lợi ích của người thực hành.
Ở đây tôi muốn chia sẻ một câu chuyện về nguồn gốc của câu chú Karmapa Chenno. Câu chú Karmapa có nguồn gốc từ thời Ngài Karmapa thứ 8, Mikyo Dorje (1507-1554) trong buổi giảng dạy về Pháp “Gọi Thầy từ xa”.
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Reposted from fpmt.org
His Holiness Sakya Trizin had some surprising answers to Julia Hengst’s questions about devotion to one’s teacher. She traveled to Pullawari, India to meet with him in February.
Julia Hengst: You commented in the March 2000 issue of Mandala that in the Vajrayāna tradition the guru is seen as the Buddha, whereas in the Mahāyāna tradition the guru is seen as being like the Buddha, not that he is the Buddha. Can you expand on this so that students can understand the difference?
Sakya Trizin: In every school, Hīnayāna, Mahāyāna and Vajrayāna, the guru is very important. Even in an ordinary sense, without a teacher you can’t learn things. Every level in each of the schools emphasizes how important the master is. But in the lower vehicles, Hīnayāna and especially in the Mahāyāna, although the teacher is very important, the teacher is not the Buddha. He is as important as Buddha, but not a real Buddha.
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