Chia Khoa Hoc Phat

Mục Lục

Prologue

There are two things beginning meditators should search for as external aids to their practice:

1. Suitable companions (puggala-sappaya): Be judicious in choosing people to associate with. Search only for companions who have peace of mind. This can be any group at all, as long as the group as a whole is aiming for mental peace.

2. A suitable location (senasana-sappaya): Choose a quiet place with an agreeable atmosphere, far from human society. Places of this sort, providing physical seclusion, are conducive to the practice of meditation. Examples listed in the Canon include caverns and caves, the shade of an over-hanging cliff-face, the forest wilderness, and empty houses or buildings where not too many people will come passing by. Places like this are an excellent aid and support for a beginning meditator.

When you go to stay in such a place, don't let your thoughts dwell on topics that will act as enemies to your peace of mind. For example, don't preoccupy yourself with magic spells or the black arts. Instead, call to mind and put into practice those principles and qualities that will be to your benefit. For example:

Dẫn Nhập

Có hai điều mà các thiền giả sơ cấp nên tìm kiếm như những trợ giúp bên ngoài cho sự thực hành của họ:

1. Bạn đồng hành phù hợp (puggala-sappaya): Hảy thận trọng trong việc chọn người để kết giao. Chỉ kiếm những bạn đồng hành có tâm tĩnh lặng. Đây có thể là bất kỳ nhóm nào, miễn là cả nhóm đều hướng tới sự bình yên tâm hồn.

2. Địa điểm phù hợp (senasana-sappaya): Chọn một nơi yên tĩnh với bầu không khí dễ chịu, xa nhân quần xã hội. Những nơi thuộc loại này, mang lại sự ẩn dật về thể chất, thuận lợi cho việc thực hành thiền định. Những ví dụ được liệt kê trong Kinh điển bao gồm các hang động lớn và nhỏ, dưới vách đá cheo leo, rừng hoang vu, và những ngôi nhà hay tòa nhà trống không có quá nhiều người qua lại. Những nơi như vậy là một sự trợ giúp và hỗ trợ tuyệt vời cho thiền giả sơ cấp.

Khi bạn đến ở một nơi như vậy, đừng để tư tưởng tập trung vào những chủ đề mà sẽ trở thành kẻ thù đối với tâm tĩnh lặng của bạn. Ví dụ, đừng bận tâm đến những thần chú nhiệm màu hay ma thuật. Thay vào đó, hảy quán tưởng và thực hành những nguyên tắc và phẩm chất mà sẽ đem lại lợi ích cho bạn. Ví dụ:

Appicchata: Be a person of few wants with regard to the necessities of life.
Santutthi: Be content with the possessions you already have.

Viveka: Aim solely for peace, quiet and seclusion.

Asansagga: Don't entangle yourself with human companionship.

Viriyarambha: Be singleminded and persistent at making the mind still and at peace.

Silanussati: Reflect on your own conduct to see if you've overstepped any of your precepts, and — if you have — immediately purify your behavior through your own intention.

Samadhi-katha: Focus on calling to mind the meditation theme on which your mind can become firmly established.

Pañña-katha: Focus exclusively on those topics that will give rise to discernment and clear insight.

Vimutti: Make the mind well-disposed toward the search for release from all defilements.

Vimutti-ñana-dassana: Focus on contemplating how to come to the realizations that will enable you to gain release from the fermentation of all defilements.

Appicchata: Hảy là một người có ít mong muốn liên quan đến các nhu cầu thiết yếu của đời sống.
Santutthi: Hảy hài lòng với những tài sản bạn đã có.

Viveka: Chỉ nhắm đến sự bình an, yên tĩnh và ẩn dật.

Asansagga: Đừng vướng vào tình bằng hữu.

Viriyarambha: Hảy tập trung và kiên trì trong việc làm cho tâm tĩnh lặng và bình an.

Silanussati: Quán chiếu hành vi của bản thân để xem liệu bạn có vi phạm bất kỳ giới luật nào của mình, và — nếu có — ngay lập tức thanh lọc hành vi của mình thông qua sự quyết tâm của chính bạn.

Samadhi-katha: Tập trung hướng tâm vào chủ đề thiền khiến tâm bạn có thể trở nên định vững chắc.

Pañña-katha: Tập trung hoàn toàn vào những chủ đề mà sẽ làm phát sinh nhận thức phân biệt và trí tuệ minh mẫn.

Vimutti: Làm cho tâm thanh thản hướng tới mưu cầu giải thoát khỏi mọi phiền não ô trược.

Vimutti-ñana-dassana: Tập trung vào việc suy ngẫm làm thế nào để đạt được những chứng đắc mà sẽ giúp bạn giải thoát khỏi sự kích động của mọi phiền não ô trược.

These principles are guidelines for meditators of every sort and will direct the mind solely to the path leading beyond all suffering and stress.

What follows is a short-hand list of essential principles, selected to help prevent meditators from getting tied up in the course of their practice. These principles, though, should be viewed merely as incidental to the Dhamma. The reality of the Dhamma has to be brought into being within ourselves through our own energies: This is called practicing the Dhamma. If we go no further than the lists, we'll end up with only concepts of the Dhamma. Our ultimate aim should be to make the mind still until we reach the natural reality that exists on its own within us, that knows on its own and lets go on its own. This is the practice of the Dhamma that will lead us to the realization of the Dhamma — the true taste and nourishment of the Dhamma — so that we will no longer be caught up on the ropes.

In other words, conceptualized Dhamma is like a rope bridge for crossing over a river. If we take the bridge down and then carry it with us, it will serve no purpose other than to weigh us down and get us all tied up. So no matter how much conceptualized Dhamma you may have memorized, when you come to the point where you're practicing for real you have to take responsibility for yourself. Whether you are to win or lose, let go or cling, will depend on how much quality you've built into your own mind. This is why we are taught not to cling to the scriptures and texts, to meanings and concepts. Only when we train ourselves to get beyond all this will we be heading for purity.

Các nguyên tắc này là hướng dẫn cho thiền giả của mọi trình độ và sẽ chỉ hướng tâm đến con đường vượt qua mọi đau khổ và căng thẳng.

Tiếp theo là một danh sách ngắn về các nguyên tắc thiết yếu, được chọn lọc để giúp thiền giả tránh bị vướng bận trong tiến trình thực hành của họ. Tuy nhiên, các nguyên tắc này chỉ nên được xem là tiểu tiết của Pháp. Thực tế của Pháp phải được đưa vào trong chính chúng ta thông qua năng lực của chúng ta: Đây gọi là thực hành Pháp. Nếu chúng ta không đi xa hơn các nguyên tắc đó, chúng ta sẽ chỉ kết thúc với khái niệm về Pháp. Mục đích cuối cùng của chúng ta phải là khiến tâm tĩnh lặng cho đến khi chúng ta đạt tới bản tánh thật sự vốn hiện hữu trong chính nó bên trong chúng ta, vốn tự nó biết và tự nó buông ra. Đây là sự thực hành Pháp mà sẽ dẫn chúng ta đến sự chứng ngộ Pháp — hương vị thật sự và dinh dưỡng của Pháp — để chúng ta sẽ không còn bị vấp ngã.

Nói cách khác, Pháp được khái niệm giống như chiếc cầu dây để bắt qua sông. Nếu chúng ta lấy chiếc cầu xuống và mang nó theo bên mình, nó sẽ không phục vụ gì khác ngoài việc là gánh nặng cho chúng ta và làm vướng bận chúng ta. Vì vậy bất kể bao nhiêu Pháp được khái niệm mà bạn có thể ghi nhớ, khi bạn đến điểm mà bạn thật sự thực hành thì bạn phải nhận trách nhiệm cho chính mình. Liệu bạn thắng hay thua, buông ra hay bám vào, sẽ phụ thuộc vào việc bạn đã xây dựng được bao nhiêu phẩm chất trong tâm bạn. Đây là lý do tại sao chúng ta được dạy không bám vào kinh sách và văn bản, vào ý nghĩa và khái niệm. Chỉ khi nào chúng ta rèn luyện bản thân vượt qua tất cả điều này thì chúng ta mới hướng đến sự thanh tịnh.

Attahi attano natho:

Nothing can help us unless we can rely on ourselves. Only when we realize this will we be on the right track. The Buddha attained all of the truths he taught before he put them into words. It wasn't the case that he came up with the words first and then put them into practice later. He was like the scientists who experiment and get results before writing textbooks. But people who simply read the textbooks know everything — for example, they may know every part in an airplane — but they can't produce one out of their own knowledge. To be a consumer and to be a producer are two different things. If we cling merely to the concepts of the Dhamma, simply memorizing them, we're no more than consumers. Only if we make ourselves into producers, so that others can consume, will we be acting properly.

To be successful producers, we have to accept responsibility for ourselves. If there's any area where we don't succeed, we should make use of our own ingenuity until we do. If we rely merely on the ingenuity of others, then we can't depend on ourselves. And if we can't depend on ourselves, why should we let other people think that they can depend on us?

This is why I have compiled this list of principles merely as a brief beginning guide for meditators.

Attahi attano natho:

Không gì có thể giúp chúng ta trừ khi chúng ta dựa vào chính mình. Chỉ khi nhận ra điều này thì chúng ta mới đi đúng hướng. Đức Phật đã đạt được tất cả những chân lý mà ngài giảng dạy trước khi ngài diễn đạt thành lời. Không phải là trường hợp ngài nghĩ ra từ ngữ trước và sau đó đem vào thực hành. Ngài giống như các khoa học gia thử nghiệm và lấy kết quả trước khi viết sách giáo khoa. Còn người chỉ đơn giản đọc sách giáo khoa thì họ biết mọi thứ — ví dụ, họ có thể biết mọi bộ phận trong chiếc máy bay — nhưng họ không thể tạo ra một chiếc từ kiến thức của riêng họ. Trở thành người tiêu thụ và trở thành người chế tạo là hai việc khác nhau. Nếu chúng ta chỉ bám vào khái niệm về Pháp, chỉ ghi nhớ chúng, chúng ta không khác gì người tiêu thụ. Chỉ khi chúng ta biến mình thành người chế tạo, để người khác có thể tiêu thụ, thì chúng ta mới hành động đúng.

Để trở thành người chế tạo thành công, chúng ta phải nhận trách niệm cho chính mình. Nếu có bất kỳ lĩnh vực nào mà chúng ta không thành công, chúng ta nên tận dụng sự khéo léo của mình cho đến khi thành công. Nếu chúng ta chỉ dựa vào sự khéo léo của người khác, thì chúng ta không thể dựa vào chính mình. Và nếu chúng ta không thể dựa vào chính mình, tại sao chúng ta lại để cho người khác nghĩ rằng họ có thể dựa vào chúng ta?

Đây là lý do tại sao tôi biên soạn danh sách các nguyên tắc này chỉ đơn thuần như một hướng dẫn sơ khởi ngắn gọn cho các thiền giả.

The Thirteen Ascetic Observances

1. Pansukulikanga: the practice of wearing robes made from thrown-away cloth.
2. Tecivarikanga: the practice of using only one set of three robes.

3. Pindapatikanga: the practice of going for alms.

4. Sapadacarikanga: the practice of not by-passing any donors on one's alms path.

5. Ekasanikanga: the practice of eating no more than one meal a day.

6. Pattapindikanga: the practice of eating one's food only from one's bowl.

7. Khalupacchabhattikanga: the practice of not accepting any food presented after one has eaten one's fill.

8. Araññikanga: the practice of living in the wilderness.

9. Rukkhamulikanga: the practice of living under the shade of a tree.

10. Abbhokasikanga: the practice of living out under the open sky.

11. Sosanikanga: the practice of living in a cemetery.

12. Yathasanthatikanga: the practice of living in whatever place is assigned to one.

13. Nesajjikanga: the practice of not lying down.

Mười ba Giới luật Khổ hạnh

1. Pansukulikanga: thực hành mặc áo cà sa làm từ vải tạp.
2. Tecivarikanga: thực hành chỉ dùng ba áo cà sa.

3. Pindapatikanga: thực hành đi khất thực.

4. Sapadacarikanga: thực hành không bỏ qua bất kỳ thí chủ nào trên đường đi khất thực.

5. Ekasanikanga: thực hành không ăn quá một bữa mỗi ngày.

6. Pattapindikanga: thực hành chỉ ăn thức ăn từ bát của mình.

7. Khalupacchabhattikanga: thực hành không nhận bất kỳ thực phẩm cúng dường nào sau khi đã ăn no.

8. Araññikanga: thực hành sống nơi hoang dã.

9. Rukkhamulikanga: thực hành sống dưới tàng cây.

10. Abbhokasikanga: thực hành sống ngoài trời.

11. Sosanikanga: thực hành sống ở nghĩa địa.

12. Yathasanthatikanga: thực hành sống ở bất kỳ nơi nào được giao cho mình.

13. Nesajjikanga: thực hành không nằm xuống.

The Fourteen Duties

1. Akantuka-vatta: duties of a monk newly arriving at a monastery.
2. Avasika-vatta: duties of a host-monk when a newcomer arrives.

3. Gamika-vatta: duties of a monk when leaving a monastery.

4. Anumodana-vatta: duties connected with expressing appreciation for donations (of food).

5. Bhattaka-vatta: duties to observe before and after one's meal.

6. Pindicarika-vatta: duties to observe when going for alms.

7. Araññika-vatta: duties to observe when living in the wilderness.

8. Senasana-vatta: duties to observe in looking after one's dwelling place.

9. Jantaghara-vatta: duties to observe in using the fire-house.

10. Vaccakuti-vatta: duties to observe in using the toilet.

11. Upajjhaya-vatta: duties to observe in attending to one's preceptor.

12. Acariya-vatta: duties to observe in attending to one's teacher.

13. Saddhiviharika-vatta: a preceptor's duties toward his pupil.

14. Antevasika-vatta: a teacher's duties toward his pupil.

Mười bốn Nhiệm vụ

1. Akantuka-vatta: nhiệm vụ của tăng sĩ mới đến tu viện.
2. Avasika-vatta: nhiệm vụ của tăng tri khách khi một người mới đến.

3. Gamika-vatta: nhiệm vụ của tăng sĩ khi rời tu viện.

4. Anumodana-vatta: nhiệm vụ liên quan đến việc bày tỏ lòng biết ơn đối với sự cúng dường (thực phẩm).

5. Bhattaka-vatta: nhiệm vụ cần tuân thủ trước và sau bữa ăn.

6. Pindicarika-vatta: nhiệm vụ cần tuân thủ khi đi khất thực.

7. Araññika-vatta: nhiệm vụ cần tuân thủ khi sống nơi hoang dã.

8. Senasana-vatta: nhiệm vụ cần tuân thủ trong việc chăm sóc chỗ ở của mình.

9. Jantaghara-vatta: nhiệm vụ cần tuân thủ khi sử dụng nhà bếp.

10. Vaccakuti-vatta: nhiệm vụ cần tuân thủ khi sử dụng nhà vệ sinh.

11. Upajjhaya-vatta: nhiệm vụ cần tuân thủ khi theo học thầy hướng dẫn của mình.

12. Acariya-vatta: nhiệm vụ cần tuân thủ khi theo học thầy giáo của mình.

13. Saddhiviharika-vatta: nhiệm vụ của thầy hướng dẫn đối với học trò của mình.

14. Antevasika-vatta: nhiệm vụ của thầy giáo đối với học trò của mình.

Seven Important Sets of Principles (The Wings to Awakening)

1. The four frames of reference (satipatthana): body, feelings, mind, mental qualities.
2. The four right exertions (sammappadhana): making the effort to prevent evil from arising, to abandon whatever evil has arisen, to give rise to the good that hasn't yet arisen, and to maintain the good that has.

3. The four foundations of achievement (iddhipada):

Chanda — feeling an affinity for one's meditation theme.
Viriya — persistence.
Citta — intentness on one's goal.
Vimangsa — circumspection in one's activities and interests.

4. The five pre-eminent factors (indriya): conviction, persistence, mindfulness, concentration, discernment (factors that are pre-eminent in performing one's duties).

5. The five strengths (bala): conviction, persistence, mindfulness, concentration, discernment (factors that give energy to the observance of one's duties).

6. The seven factors for Awakening (bojjhanga):

Sati-sambojjhanga — powers of mindfulness, recollection, and reference.
Dhammavicaya-sambojjhanga — discrimination in choosing a meditation theme well-suited to oneself.
Viriya-sambojjhanga — persistence.
Piti-sambojjhanga — rapture; fullness of body and mind.
Passaddhi-sambojjhanga — physical stillness and mental serenity.
Samadhi-sambojjhanga — concentration.
Upekkha-sambojjhanga — equanimity.

7. The eightfold path (magga):

Samma-ditthi — Right View.
Samma-sankappa — Right Intention.
Samma-vaca — Right Speech.
Samma-kammanta — Right Action.
Samma-ajiva — Right Livelihood.
Samma-vayama — Right Effort.
Samma-sati — Right Mindfulness.
Samma-samadhi — Right Concentration.

Bảy bộ Nguyên tắc Quan trọng (Đôi Cánh Giác Ngộ)

1. Bốn khung tham chiếu/tứ niệm xứ (satipattahana): thân, cảm giác, tâm, phẩm chất tinh thần.
2. Bốn chánh tinh tấn (sammappadhana): nỗ lực ngăn chặn ác nảy sinh, từ bỏ bất cứ điều ác nào đã nảy sinh, làm nảy sinh điều thiện còn tiềm ẩn, và duy trì điều thiện đã nảy sinh.

3. Bốn nền tảng của sự chứng ngộ (iddhipada - tứ pháp thần túc):

Chanda — cảm thấy hòa hợp với chủ đề thiền định của mình.
Viriya — kiên trì.

Citta — quyết tâm theo mục đích của mình.

Vimangsa — thận trọng trong các hoạt động và ưa thích của mình.

4. Năm yếu tố ưu việt (indriya): niềm tin, kiên trì, chánh niệm, tập trung, sáng suốt (các yếu tố tạo ưu việt cho việc thực hiện nhiệm vụ của mình.)

5. Năm sức mạnh (bala): niềm tin, kiên trì, chánh niệm, tập trung, sáng suốt (các yếu tố mang lại năng lực cho việc tuân thủ nhiệm vụ của mình.)

6. Bảy yếu tố cho sự Giác ngộ (bojjhanga):

Sati-sambojjhanga — sức mạnh của sự chú tâm (chánh niệm), quán tưởng và tham chiếu.
Dhammavicaya-sambojjhanga — suy xét trong việc chọn chủ đề thiền phù hợp với mình.
Viriya-sambojjhanga — kiên trì.
Piti-sambojjhanga — hoan hỉ; sự viên mãn của thân và tâm.
Passaddhi-sambojjhanga — thể chất tĩnh lặng và tinh thần thanh thản.
Samadhi-sambojjhanga — tâm định (tam muội).
Upekkha-sambojjhanga — tâm xả (bình thản).

7. Bát chánh đạo (magga):

Samma-ditthi — Chánh Kiến.
Samma-sankappa — Chánh Tư Duy.
Samma-vaca — Chánh Ngữ.
Samma-kammanta — Chánh Nghiệp.
Samma-ajiva — Chánh Mạng.
Samma-vayama — Chánh Tinh Tấn.
Samma-sati — Chánh Niệm.
Samma-samadhi — Chánh Định.

The Forty Meditation Themes

Ten recollections; ten foul objects; ten kasinas; four sublime abidings; four formless absorptions; one resolution into elements; and one perception of the filthiness of food.

Bốn mươi Chủ đề Thiền định

Mười quán tưởng; mười đề mục bất tịnh; mười kasina; bốn tâm cao cả (tứ vô lượng tâm); bốn thiền vô sắc; một phân giải thành các nguyên tố; và một nhận thức về sự dơ bẩn của thực phẩm.

Ten recollections:

1. Buddhanussati: recollection of the virtues of the Buddha.
2. Dhammanussati: recollection of the virtues of the Dhamma.

3. Sanghanussati: recollection of the virtues of the Sangha.

4. Silanussati: recollection of one's own moral virtue.

5. Caganussati: recollection of one's generosity.

6. Devatanussati: recollection of the qualities that lead to rebirth as a heavenly being.

7. Kayagatasati: mindfulness immersed in the body.

8. Maranassati: mindfulness of death.

9. Anapanassati: mindfulness of breathing.

10. Upasamanussati: recollection of the virtues of nibbana — ultimate pleasure; unexcelled ease, free from birth, aging, illness and death.

Mười Quán tưởng:

1. Buddhanussati: quán tưởng về những phẩm hạnh của Đức Phật.
2. Dhammanussati: quán tưởng về những phẩm hạnh của Pháp.

3. Sanghanussati: quán tưởng về những phẩm hạnh của Tăng.

4. Silanussati: quán tưởng về phẩm hạnh đạo đức của mình.

5. Caganussati: quán tưởng về sự rộng lượng của mình.

6. Devatanussati: quán tưởng về những phẩm chất dẫn đến tái sinh là một vị thiên.

7. Kayagatasati: quán niệm thân.

8. Maranassati: quán niệm cái chết.

9. Anapanassati: quán niệm hơi thở.

10. Upasamanussati: quán tưởng về những phẩm hạnh của niết bàn — niềm vui tối thượng; bình an vô song; thoát khỏi sinh, lão, bệnh và tử.

Ten foul objects:

1. Uddhumataka: a rotten, bloated corpse, its body all swollen and its features distended out of shape.
2. Vinilaka: a livid corpse, with patchy discoloration — greenish, reddish, yellowish — from the decomposition of the blood.

3. Vipubbaka: a festering corpse, oozing lymph and pus from its various orifices.

4. Vichiddaka: a corpse falling apart, the pieces scattered about, radiating their stench.

5. Vikkhayittaka: a corpse that various animals, such as dogs, are gnawing, or that vultures are picking at, or that crows are fighting over, pulling it apart in different directions.

6. Vikkhittaka: corpses scattered about, i.e., unclaimed bodies that have been thrown together in a pile — face up, face down, old bones and new scattered all over the place.

7. Hatavikkhittaka: the corpse of a person violently murdered, slashed and stabbed with various weapons, covered with wounds — short, long, shallow, deep — some parts hacked so that they're almost detached.

8. Lohitaka: a corpse covered with blood, like the hands of a butcher, all red and raw-smelling.

9. Puluvaka: a corpse infested with worms: long worms, short worms, black, green, and yellow worms, squeezed into the ears, eyes, and mouth; squirming and squiggling about, filling the various parts of the body like a net full of fish that has fallen open.

10. Atthika: a skeleton, some of the joints already separated, others not yet, the bones — whitish, yellowish, discolored — scattered near and far all over the place.

Mười Đề mục Bất tịnh

1. Uddhumataka: một xác chết thối rữa, toàn thân sưng phù và khuôn mặt biến dạng.
2. Vinilaka: một xác chết bầm tím, với da đổi màu loang lổ — xanh, đỏ, vàng — do sự phân hủy của máu.

3. Vipubbaka: một xác chết mưng mủ, rỉ huyết tương và mủ từ các lỗ hổng trên thân thể.

4. Vichiddaka: một xác chết tan rã, các mảnh rời rạc, tỏa mùi hôi thối.

5. Vikkhayittaka: một xác chết bị đủ loại thú vật, chẳng hạn như chó đang gặm nhấm, hay diều hâu rỉa thịt, hay lủ quạ tranh nhau xé xác.

6. Vikkhittaka: những xác chết nằm ngổn ngang, tức là những thi thể vô thừa nhận bị liệng thành đống — cái thì ngửa mặt, cái thì úp mặt, xương cũ và mới rải rác khắp nơi.

7. Hatavikkhittaka: xác của một người bị giết hại dã man, bị đâm chém bằng nhiều vũ khí khác nhau, đầy thương tích — ngắn, dài, nông, sâu — vài bộ phận bị chém khiến chúng gần như tách rời.

8. Lohitaka: một xác chết dính đầy máu, giống như bàn tay của người bán thịt, đỏ hoét và tanh tưởi.

9. Puluvaka: một xác chết bị nhiễm trùng đủ loại: trùng dài, ngắn, đen, xanh và vàng, chui vào tai, mắt và miệng; bò lổn nhổn, đầy trong các bộ phận khác nhau của thi thể như một tấm lưới đầy cá đã được mở ra.

10. Atthika: một bộ xương, với một số khớp xương đã bị tách rời, những khúc xương — trắng, vàng, đổi màu — nằm rải rác xa gần khắp nơi.

Ten kasinas:

1. Pathavi kasina: staring at earth.
2. Apo kasina: staring at water.
3. Tejo kasina: staring at fire.
4. Vayo kasina: staring at wind.
5. Odata kasina: staring at white.
6. Pita kasina: staring at yellow.
7. Lohita kasina: staring at red.
8. Nila kasina: staring at blue (or green).
9. Akasa kasina: staring at the space in a hole or an opening.
10. Aloka kasina: staring at bright light.

Mười kasinas:

1. Pathavi kasina: nhìn chằm chằm vào đất.
2. Apo kasina: nhìn chằm chằm vào nước.
3. Tejo kasina: nhìn chằm chằm vào lửa.
4. Vayo kasina: nhìn chằm chằm vào gió.
5. Odata kasina: nhìn chằm chằm vào điểm màu trắng.
6. Pita kasina: nhìn chằm chằm vào điểm màu vàng.
7. Lohita kasina: nhìn chằm chằm vào điểm màu đỏ.
8. Nila kasina: nhìn chằm chằm vào điểm màu xanh dương (hay xanh lá cây).
9. Akasa kasina: nhìn chằm chằm vào khoảng trống trong một cái lỗ hay một khe hở.
10. Aloka kasina: nhìn chằm chằm vào ngọn đèn sáng chói.

Four sublime abidings:

1. Metta: benevolence, friendliness, good will, love in the true sense.
2. Karuna: compassion, sympathy, pity, aspiring to find a way to be truly helpful.

3. Mudita: appreciation for the goodness of other people and for our own when we are able to help them.

4. Upekkha: When our efforts to be of help don't succeed, we should make the mind neutral — neither pleased nor upset by whatever it focuses on — so that it enters the emptiness of jhana, centered and tranquil to the point where it can disregard acts of thinking and evaluating as well as feelings of rapture and ease, leaving only oneness and equanimity with regard to all objects and preoccupations.

Bốn Tâm Cao cả (tứ vô lượng tâm)

1. Metta - Từ: nhân từ, thân thiện, lòng tốt, yêu thương chân thật.
2. Karuna - Bi: lòng trắc ẩn, cảm thông, thương hại, khao khát tìm phương cách để thật sự giúp đỡ.

3. Mudita - Hỉ: trân trọng lòng tốt của người khác và của chúng ta khi chúng ta có thể giúp đỡ họ.

4. Upekka - Xả: Khi những nỗ lực để giúp đỡ của chúng ta không thành công, chúng ta nên giữ tâm trung dung — không tỏ vẻ hài lòng hay khó chịu bởi bất cứ điều gì nó chú ý đến — để nó đi vào tánh không của thiền định, tập trung và tĩnh lặng đến mức nó có thể buông xả việc suy nghĩ và thẩm định cũng như cảm giác hoan hỉ và bình an, chỉ để lại sự hiệp nhất và bình thản đối với mọi đối tượng và các mối bận tâm.

Four formless absorptions:

1. Akasanancayatana: being absorbed in a sense of boundless emptiness and space as one's preoccupation.
2. Viññanancayatana: being absorbed in boundless consciousness as one's preoccupation, with no form or figure acting as the sign or focal point of one's concentration.

3. Akiñcaññayatana: focusing exclusively on a fainter or more subtle sense of cognizance that has no limit and in which nothing appears or disappears, to the point where one almost understands it to be nibbana.

4. Nevasañña-nasaññayatana: being absorbed in a feeling that occurs in the mind, that isn't awareness exactly, but neither is it non-awareness; i.e., there is awareness, but with no thinking, no focusing of awareness on what it knows.

These four formless absorptions are merely resting places for the mind, because they are states that the mind enters, stays in, and leaves. They are by nature unstable and inconstant, so we shouldn't rest content simply at this level. We have to go back and forth through the various levels many times so as to realize that they're only stages of enforced tranquillity.

One resolution into elements: i.e., regarding each part of the body simply in terms of physical properties or elements.

One perception of the filthiness of food: i.e., viewing food as something repugnant and unclean — with regard to where it comes from, how it's prepared, how it's mixed together when it's chewed, and where it stays in the stomach and intestines.

Bốn Thiền vô sắc

1. Akasanancayatana: đắm chìm trong cảm giác trống rỗng vô biên và không gian như mối bận tâm của mình.
2. Viññanancayatana: đắm chìm trong ý thức vô biên như mối bận tâm của mình, không có khuôn mẫu hay hình thể đóng vai trò như là dấu hiệu hay tiêu điểm của sự tập trung của mình.

3. Akiñcaññayatana: tập trung hoàn toàn vào cảm giác nhận thức mờ mịt hay vi tế hơn, không có giới hạn và trong đó không có gì xuất hiện hay biến mất, đến mức ta hầu như hiểu nó là niết bàn.

4. Nevasañña-nasaññayatana: đắm chìm trong một cảm giác xảy ra trong tâm, không hoàn toàn là nhận thức nhưng cũng không phải là không nhận thức; tức là, có sự nhận thức nhưng không có suy nghĩ, không tập trung nhận thức vào những gì nó biết.

Bốn thiền vô sắc này chỉ là nơi nghỉ ngơi cho tâm, vì chúng là những trạng thái mà tâm bước vào, ở lại, và ra đi. Bản chất của chúng là không ổn định và hay thay đổi, vì vậy chúng ta không nên đơn giản hài lòng nghỉ ngơi ở cấp độ này. Chúng ta phải đi tới lui qua một số cấp độ nhiều lần để nhận ra rằng chúng chỉ là các giai đoạn của tiến trình tĩnh lặng.

Một phân giải thành các nguyên tố: tức là, xem từng phần của thân thể đơn thuần trong những khía cạnh của các đặc tính vật lý hay nguyên tố.

Một nhận thức về sự dơ bẩn của thực phẩm: tức là, xem thực phẩm như cái gì đó ghê tởm và không sạch — liên quan đến xuất xứ của nó, cách chế biến, cách trộn lẫn với nhau khi nhai, và nơi nó ở trong dạ dày và ruột.

* * *

With one exception, all of the meditation themes mentioned here are simply gocara dhamma — foraging places for the mind. They're not places for the mind to stay. If we try to go live in the things we see when we're out foraging, we'll end up in trouble. Thus, there is one theme that's termed "vihara dhamma" or "anagocara": Once you've developed it, you can use it as a place to stay. When you practice meditation, you don't have to go foraging in other themes; you can stay in the single theme that's the apex of all meditation themes: anapanassati, keeping the breath in mind. This theme, unlike the others, has none of the features or various deceptions that can upset or disturb the heart. As for the others:

— Some of the recollections, when you've practiced them for a long time, can give rise to startling or unsettling visions.
— The ten foul objects can give rise after a while to visions and sometimes to sense of alienation and discontent that turns into restlessness and distress, your mind being unable to fashion anything on which it can come to rest, to the point where you can't eat or drink.

— The ten kasina, after you've stared at them a long while, can give rise to visions that tend to pull you out of your sense of the body, as you become enthralled by their color and features, to the point where you may become completely carried away.

— As for the resolution into elements, when you become more and more engrossed in contemplating the elements, everything in the world becomes nothing more than elements, which are everywhere the same. You come to believe that you no longer have to make distinctions: You're nothing more than elements, members of the opposite sex are nothing more than elements, food is nothing more than elements, and so you can end up overstepping the bounds of morality and the monastic discipline.

— As for the perception of the filthiness of food, as you become more and more caught up in it, everything becomes repulsive. You can't eat or sleep, your mind becomes restless and disturbed, and you inflict suffering on yourself.

— As for the four sublime abodes, if you don't have jhana as a dwelling for the mind, feelings of good will, compassion, and appreciation can all cause you to suffer. Only if you have jhana can these qualities truly become sublime abodes, that is, restful places for the heart to stay (vihara dhamma).

* * *

Trừ một ngoại lệ, tất cả các chủ đề thiền được đề cập ở đây chỉ đơn giản là gocara dhamma — đồng cỏ cho tâm. Chúng không phải là nơi cho tâm ở lại. Nếu chúng ta cố gắng sống trong những thứ chúng ta thấy khi đi tìm một khung cảnh tâm linh (cảnh giới), chúng ta sẽ gặp rắc rối. Vì vậy, có một chủ đề gọi là "vihara dhamma" hay là "anagocara": Một khi bạn phát triễn nó, bạn có thể sử dụng nó như một nơi để ở. Khi bạn thực hành thiền, bạn không phải đi tìm một cảnh giới trong các chủ đề khác; bạn có thể ở lại trong chủ đề duy nhất vốn là đỉnh cao của tất cả các chủ đề thiền: anapanassati, giữ hơi thở trong tâm (thiền sổ tức). Chủ đề này, không giống như các chủ đề khác, không có những đặc tính hay những trò lừa gạt mà có thể gây khó chịu hay làm rối loạn trái tim. Đối với những chủ đề khác:

— Một số quán tưởng, khi bạn thực hành chúng trong một thời gian dài, có thể làm phát sinh những linh ảnh gây hoảng hốt hay rối loạn.
— Mười đề mục bất tịnh sau một thời gian có thể làm phát sinh những linh ảnh và đôi khi cảm giác xa lánh và bất mãn để rồi biến thành bồn chồn và phiền muộn, tâm của bạn không thể nghĩ ra bất cứ điều gì mà nó có thể nghỉ ngơi, đến mức bạn không thể ăn hay uống.

— Mười kasina, sau một thời gian dài nhìn chằm chằm vào chúng, có thể làm phát sinh những linh ảnh có khuynh hướng kéo bạn ra khỏi cảm giác về thân thể, khiến bạn trở nên say mê bởi màu sắc và đặc điểm của chúng đến mức bạn có thể trở nên hoàn toàn mất kiểm soát.

— Đối với việc phân giải thành các nguyên tố, khi bạn ngày càng trở nên đắm chìm trong suy ngẫm về các nguyên tố, mọi thứ trên thế giới trở nên không gì khác ngoài các nguyên tố, mà ở đâu cũng giống nhau. Bạn trở nên tin rằng bạn không còn phải phân biệt: Bạn không gì khác ngoài các nguyên tố, những người khác phái không gì khác ngoài các nguyên tố, thực phẩm không gì khác ngoài các nguyên tố, và vì vậy bạn có thể vượt quá giới hạn của đạo đức và kỷ luật tu viện.

— Đối với nhận thức về sự dơ bẩn của thực phẩm, khi bạn ngày càng bị cuốn vào nó, mọi thứ trở nên tồi tệ. Bạn không thể ăn hay ngủ, tâm bạn trở nên bồn chồn và rối loạn, và bạn tự chuốc lấy đau khổ cho mình.

— Đối với tứ vô lượng tâm, nếu bạn không có thiền định làm trụ xứ cho tâm, thì những cảm giác thiện ý, từ bi, và trân trọng đều có thể gây đau khổ cho bạn. Chỉ khi nào bạn có thiền định thì các phẩm chất này mới thật sự trở thành những tâm cao cả, tức là, những nơi yên tĩnh cho trái tim ở lại (vihara dhamma).

Thus only one of these themes — anapanassati, keeping the breath in mind — is truly safe. This is the supreme meditation theme. You don't have to send your awareness out to fix it on any outside objects at all. Even if you may go foraging through such objects, don't go living in them, because after a while they can waver and shift, just as when we cross the sea in a boat: When we first get into the boat we may feel all right, but as soon as the boat heads out into the open bay and we're buffeted by wind and waves, we can start feeling seasick. To practice keeping the breath in mind, though, is like sitting in an open shelter at dockside: We won't feel queasy or sick; we can see boats as they pass by on the water, and people as they pass by on land. Thus, keeping the breath in mind is classed:

— as an exercise agreeable to people of any and every temperament;
— as "anagocara," an exercise in which you focus exclusively on the breath while you sit in meditation, without having to compound things by sending your awareness out to grab this or get hold of that;

— and as "dhamma-thiti," i.e., all you have to do is keep your mind established firm and in place.

The beginning stage is to think buddho — "bud-" with the in-breath, and "dho" with the out. Fixing your attention on just this much is enough to start seeing results. There's only one aim, and that's:

that you really do it.

If there is anything you're unsure of, or if you encounter any problems, then consult the following pages.

Vì vậy chỉ một trong những chủ đề này — anapanassati, giữ hơi thở trong tâm — là thật sự an toàn. Đây là chủ đề thiền cao siêu. Bạn không cần phải gởi nhận thức của bạn ra để đặt nó vào bất cứ đối tượng bên ngoài nào. Thậm chí nếu bạn có thể đi tìm kiếm qua đối tượng như vậy, đừng sống trong chúng, bởi vì sau một thời gian chúng có thể dao động và thay đổi, giống như khi chúng ta vượt biển trên một chiếc thuyền: Khi chúng ta mới bước vào thuyền, chúng ta cảm thấy bình thường, nhưng ngay khi thuyền lao ra vịnh và chúng ta bị vùi dập bởi gió và sóng, chúng ta có thể bắt đầu cảm thấy say sóng. Tuy nhiên, thực hành việc giữ hơi thở trong tâm thì giống như ngồi một nơi thoáng đãng trên bến tàu: Chúng ta sẽ không cảm thấy buồn nôn hay khó chịu; chúng ta có thể nhìn thấy những chiếc thuyền khi chúng đi qua trên mặt nước, và người ta khi họ đi qua trên cạn. Do đó, giữ hơi thở trong tâm được phân loại:

— như một tập luyện phù hợp với mọi người thuộc mọi tính khí;
— như "anagocara," một tập luyện mà trong đó bạn tập trung hoàn toàn vào hơi thở khi ngồi thiền, không cần phải kết hợp mọi thứ bằng cách gởi nhận thức của bạn ra để nắm cái này hay giữ cái nọ;

— như "dhamma-thiti," tức là, những gì bạn cần làm chỉ là giữ tâm của bạn ổn định và ở tại chỗ.

Giai đoạn bắt đầu là niệm buddho — "bud-" với hơi thở vào, và "dho" với hơi thở ra. Chỉ tập trung vào điều này là đủ để bắt đầu thấy kết quả. Chỉ có một mục đích, và đó là:

bạn thật sự làm điều đó.

Nếu có điều gì bạn không chắc chắn, hay bạn gặp bất cứ vấn đề nào, hãy tham khảo các trang sau.

Introduction

This handbook on keeping the breath in mind has had a number of readers who have put it into practice and seen results appearing within themselves in accordance with the strength of their practice. Many people have come to me to discuss the results they've gained from practicing the principles in this book, but now it's out of print. For this reason I've decided to enlarge it and have it printed again as an aid for those who are interested in the practice.

Now, if you're not acquainted with this topic, have never attempted it, or aren't yet skilled — if you don't know the techniques of the practice — it's bound to be hard to understand, because the currents of the mind, when they're written down as a book, simply won't be a book. The issues involved in dealing with the mind are more than many. If your knowledge of them isn't truly comprehensive, you may misunderstand what you come to see and know, and this in turn can be destructive in many ways. (1) You may lose whatever respect you had for the practice, deciding that there's no truth to it. (2) You may gain only a partial grasp of things, leading you to decide that other people can't practice or are practicing wrongly, and in the end you're left with no way to practice yourself. So you decide to "let go" simply through conjecture and speculation. But the truth is that this simply won't work. True and complete letting go can come only from the principles well-taught by the Buddha: virtue, concentration, and discernment, which are a synopsis of the eightfold path he taught in his first sermon.

So in our practice we should consider how virtue, concentration, discernment, and release can be brought into being. Virtue forms the basis for concentration; concentration, the basis for discernment (liberating insight or cognitive skill); and discernment, the basis for release from ignorance, craving, and attachment. Thus in this book, which is a guide to developing Right Concentration, I would like to recommend to other meditators a method that, in my experience, has proven safe and productive, so that they can test it for themselves by putting it into practice until they start seeing results.

Giới Thiệu

Quyển cẩm nang về giữ hơi thở trong tâm này đã có một số độc giả đưa nó vào thực hành và nhìn thấy kết quả xuất hiện trong họ phù hợp với năng lực thực hành của họ. Nhiều người đã đến gặp tôi để thảo luận về những kết quả họ có được từ việc thực hành các nguyên tắc trong quyển sách này, nhưng nay không còn xuất bản nữa. Vì lý do này, tôi quyết định triễn khai nó và cho in lần nữa như một hỗ trợ cho những ai quan tâm đến việc thực hành.

Bây giờ, nếu bạn không quen thuộc với chủ đề này, hay chưa bao giờ thử nó, hay chưa tinh thông — nếu bạn không biết các kỹ thuật thực hành — tất sẽ khó hiểu, bởi vì những dòng tư tưởng, khi được viết ra như một quyển sách, đơn giản sẽ không phải là một quyển sách. Các vấn đề liên quan đến tâm thì rất nhiều. Nếu kiến thức của bạn về chúng không thật sự toàn diện, bạn có thể hiểu sai những gì bạn thấy và biết, và điều này có thể trở nên nguy hại theo nhiều cách. (1) Bạn có thể đánh mất sự trân trọng mà bạn đã có đối với sự thực hành, cho rằng nó không thật. (2) Bạn có thể chỉ hiểu được một phần về mọi thứ, dẫn đến việc bạn quyết định rằng người khác không thể luyện tập hay luyện tập sai, và kết cuộc là bạn không có cách nào để tự luyện tập. Vì vậy bạn quyết định "buông bỏ" đơn giản thông qua phỏng đoán và giả định. Nhưng sự thật là điều này sẽ không làm được. Sự buông bỏ chân chính và trọn vẹn chỉ có thể đến từ những nguyên tắc được Đức Phật giảng dạy kỹ lưởng: giới, định, và tuệ, đó là một toát yếu của Bát chánh đạo mà ngài đã dạy trong bài thuyết giảng đầu tiên của ngài.

Vì vậy trong sự thực hành của chúng ta, chúng ta nên xem xét làm thế nào để giới, định, tuệ và giải thoát có thể được hình thành. Giới tạo căn bản cho định; định là căn bản cho tuệ (khai mở minh kiến hay kỹ năng nhận thức); và tuệ là căn bản cho sự thoát khỏi vô minh, tham ái, và chấp trước. Do đó trong quyển sách này, vốn là một hướng dẫn cho việc phát triễn Chánh Định, tôi muốn giới thiệu cho những người hành thiền khác một phương pháp mà, theo kinh nghiệm của tôi, đã được chứng minh là an toàn và hiệu quả, để họ có thể tự mình kiểm chứng bằng cách đem vào thực hành cho đến khi họ bắt đầu thấy kết quả.

The main concern of this book is with the way to mental peace. Now, the word "peace" has many levels: A mind infused with virtue has one level of peace and happiness; a mind stilled through concentration has another level of peace and happiness; a mind at peace through the power of discernment has still another level of happiness; and the peace of a mind that is released is yet another level, with a happiness completely apart from the rest.

In these matters, though, meditators tend to prefer the results to the causes. They aren't as interested in abandoning their own defilements through the principles of the practice as they are in standing out among society at large. They appropriate the ideas and observations of other people as being their own, but by and large their wisdom is composed of bahira pañña — remembered "outsights," not true insight.

So when you want the reality of the principles taught by the Buddha, you should first lift your mind to this principle — Right Concentration — because it's an excellent gathering of the energies of your mind. All energy in the world comes from stopping and resting. Motion is something that destroys itself — as when our thinking goes all out of bounds. Take walking for instance: When we walk, energy comes from the foot at rest. Or when we speak, energy comes from stopping between phrases. If we were to talk without stopping, without resting between phrases, not only would it waste energy, but the language we'd speak wouldn't even be human. So it is with practicing the Dhamma: Release comes from concentration and discernment acting together. Release through the power of the mind (ceto-vimutti) requires more concentration and less discernment; release through discernment (pañña-vimutti), more discernment and less concentration — but there is no way that release can be attained without the stillness of concentration.

Vấn đề chính của quyển sách này là cách để bình an tâm. Từ ngữ "bình an" có nhiều mức độ: Tâm thấm nhuần đức hạnh có một mức độ bình an và hạnh phúc; tâm tĩnh lặng qua định có một mức độ bình an và hạnh phúc khác; tâm bình an qua năng lực của tuệ lại là một mức độ hạnh phúc khác; và sự bình an của tâm được giải thoát là một mức độ khác nữa, với hạnh phúc hoàn toàn khác biệt với những cái kia.

Tuy nhiên, trong các vấn đề này, thiền giả có khuynh hướng thích kết quả hơn là nguyên nhân. Họ không quan tâm đến việc từ bỏ phiền não ô trược của họ thông qua các nguyên tắc của sự thực hành giống như họ đang nổi bật trong cộng đồng xã hội. Họ xem những ý tưởng và sự quan sát của người khác như là của họ, nhưng hầu hết trí tuệ của họ bao gồm bahira pañña — những ghi nhớ "kiến thức bên ngoài", không phải là sự hiểu biết thật sự.

Vì vậy khi bạn muốn sự thật của các nguyên tắc dạy bởi Đức Phật, trước tiên bạn nên nâng tâm của bạn lên nguyên tắc này — Chánh Định — bởi vì đó là một sự tập hợp tuyệt vời của những năng lượng trong tâm bạn. Mọi năng lượng trên thế giới đến từ việc ngừng lại và nghỉ ngơi. Chuyển động là cái mà hủy hoại chính nó — như khi suy nghĩ của chúng ta đi quá giới hạn. Ví dụ như đi bộ: Khi chúng ta bước đi, năng lượng đến từ bàn chân nghỉ. Hay khi chúng ta nói, năng lượng đến từ việc ngừng lại giữa các cụm từ. Nếu chúng ta nói không ngừng, không nghỉ lại giữa các cụm từ, nó không chỉ phí phạm năng lượng, mà ngôn ngữ chúng ta nói thậm chí còn không giống tiếng người. Vì vậy với sự thực hành Pháp: Giải thoát đến từ việc định và tuệ cùng hành động. Giải thoát qua sức mạnh của tâm (ceto-vimutti) đòi hỏi nhiều định và ít tuệ; giải thoát qua tuệ phân biệt (pañña-vimutti), thì nhiều tuệ và ít định — nhưng không cách nào sự giải thoát có thể đạt được mà không có sự tĩnh lặng của định.

Thus, resting the mind provides the strength needed to support all the qualities developed in the practice, which is why it's such an essential part of Right Concentration. It forms a well-spring and a storage place for all knowledge, whether of the world or of the Dhamma. If you aren't acquainted with this basic principle, skilled awareness won't arise. And if you don't have skilled awareness, how will you be able to let go? You'll have to go groping around in unskilled awareness. As long as the mind is in the grips of unskilled awareness, it's bound to be deluded by its fashionings.

Unskilled awareness is a brine in which the mind lies soaking; a mind soaked in its juices is like wet, sappy wood that, when burned, gives off smoke as its signal, but no flame. As the smoke rises into the air, you imagine it to be something high and exalted. It's high, all right, but only like smoke or overcast clouds. If there's a lot of it, it can obscure your vision and that of others, so that you can't see the light of the sun and moon. This is why such people are said to be "groping." Those who train their own hearts, though, will give rise to skilled awareness. When skilled awareness penetrates the heart, you'll come to realize the harmful potency of mental fashionings. The arising of skilled awareness in the heart is like the burning of dry, sapless wood that gives off flame and light. Even though there may be some smoke, you don't pay it any mind, because the firelight is more outstanding.

Do đó, nghỉ ngơi tâm sẽ cung cấp sức mạnh cần thiết để hỗ trợ tất cả những phẩm chất được phát triễn trong sự thực hành, đó là lý do tại sao nó là phần thiết yếu của Chánh Định. Nó tạo thành một suối nguồn và là nơi lưu trữ mọi kiến thức, cho dù là của thế gian hay của Pháp. Nếu bạn không quen thuộc với nguyên tắc căn bản này, nhận thức tinh xảo sẽ không phát sinh. Và nếu bạn không có nhận thức tinh xảo, làm thế nào bạn có thể buông bỏ? Bạn sẽ phải mò mẫm trong nhận thức thô thiển. Chừng nào tâm còn trong tầm nhận thức thô thiển, nó tất bị mê hoặc bởi những cấu thành của nó.

Nhận thức thô thiển là nước muối mà tâm bị ngâm trong đó; tâm bị đẫm trong nước muối của nó thì giống như mảnh gỗ thông ướt khi đem đốt chỉ tạo ra khói như tín hiệu của nó, nhưng không có lửa. Khi khói bốc lên không, bạn tưởng tượng nó là một cái gì đó cao sang và lộng lẫy. Nó cao, đúng vậy, nhưng chỉ như khói hay mây mù. Nếu có nhiều, nó có thể che khuất tầm nhìn của bạn và của người khác, khiến bạn không thể thấy ánh sáng của mặt trời và mặt trăng. Đây là lý do tại sao những người như vậy bị cho là "mò mẫm". Tuy nhiên, những ai rèn luyện trái tim của chính mình thì sẽ phát sinh được nhận thức tinh xảo. Khi nhận thức tinh xảo thâm nhập vào trái tim, bạn sẽ nhận ra tiềm năng nguy hại của tâm cấu thành (hành uẩn). Sự phát sinh nhận thức tinh xảo trong tim thì giống như việc đốt gỗ thông khô, phát ra lửa và ánh sáng. Mặc dù có thể có khói, nhưng bạn không quan tâm bởi vì ánh sáng ngọn lửa tuyệt vời hơn.

The flame of skilled awareness gives rise to five sorts of results:

1. Rust (the defilements) won't take hold of the heart.
2. The heart becomes purified.

3. The heart becomes radiant in and of itself (pabhassaram cittam).

4. The heart develops majesty (tejas).

5. The three skills, the eight skills, and the four forms of acumen will arise.

All of these things arise through the power of the mind. The nature of the mind is that it already has a certain amount of instinctive intuition — the times when it knows on its own, as when you happen to think of a particular person, and then he or she actually shows up. All good qualities, from the mundane to the transcendent, are always present in each of us. These qualities — the Dhamma — aren't the exclusive possession of any particular group or person. We all have the right to develop them and put them into practice.

Ánh sáng ngọn lửa của nhận thức tinh xảo làm phát sinh năm loại kết quả:

1. Rỉ sét (phiền não ô trược) sẽ không chiếm giữ trái tim.
2. Trái tim trở nên tinh khiết.

3. Trái tim trở nên tỏa sáng trong chính nó (pabhassaram cittam).

4. Trái tim phát triễn oai nghiêm (tejas).

5. Ba kỹ năng, tám kỹ năng, và bốn hình thức của sự nhạy bén sẽ phát sinh.

Tất cả những điều này phát sinh qua sức mạnh của tâm. Bản chất của tâm là tự nó đã có sẵn một lượng bản năng trực giác — những lúc nó tự biết, như khi bạn tình cờ nghĩ về một người nào, và rồi người đó thật sự xuất hiện. Tất cả các phẩm chất tốt, từ trần tục đến siêu việt, luôn hiện hữu trong mỗi chúng ta. Các phẩm chất này — Pháp — không phải là sở hữu độc quyền của bất cứ nhóm hay người nào. Chúng ta đều có quyền phát triễn chúng và đưa chúng vào thực hành.

For these qualities to yield results, we have to develop them in conjunction with the following four principles:

1. Chanda: feeling an affinity for the practice.
2. Viriya: being persistent in the practice.

3. Citta: being intent on the practice.

4. Vimansa: being circumspect in what we do, i.e., circumspect before we do it, circumspect (mindful and aware) while we're doing it, and circumspect with regard to the results that arise from what we've done.

These four principles form the foundation for success in all areas, whether in matters of the world or of the Dhamma. Once they're actualized within us and focused together on a single goal, we're bound to succeed in line with our aspirations. The results they yield, briefly put, are of two sorts:

1. Iddhiriddhi: certain mundane powers that accrue to meditators.
2. Puññariddhi: power in terms of the Dhamma that will accrue to meditators, providing means for settling issues that relate to the world and the heart, or for liberating the mind from all mundane influences. This is termed:

Vimutti — release,
Visuddhi — purity,
Santi — peace,
Nibbana — the disbanding of all stress.

Để những phẩm chất này mang lại kết quả, chúng ta phải phát triễn chúng cùng với bốn nguyên tắc sau:

1. Chanda: cảm thấy thích thú với sự thực hành.
2. Viriya: kiên trì trong sự thực hành.

3. Citta: quyết tâm thực hành.

4. Vimansa: thận trọng trong những gì chúng ta làm, tức là, thận trọng trước khi làm nó, thận trọng (chú ý và nhận thức) trong khi làm nó, và thận trọng với kết quả phát sinh từ những gì chúng ta đã làm.

Bốn nguyên tắc này tạo nền tảng cho sự thành công trong mọi lĩnh vực, cho dù là thế giới hay Pháp. Một khi chúng được hiện thực hóa trong chúng ta và cùng nhau tập trung vào một mục tiêu, chúng ta nhất định sẽ thành công phù hợp với nguyện vọng của chúng ta. Nói một cách ngắn gọn, kết quả mà chúng mang lại gồm có hai loại:

1. Iddhiriddhi: một số năng lực trần tục tích tụ cho các thiền giả.
2. Puññariddhi: năng lực về Pháp sẽ tích tụ cho các thiền giả, cung cấp phương tiện để giải quyết các vấn đề liên quan đến thế giới và trái tim, hay để giải thoát tâm khỏi mọi ảnh hưởng trần tục. Điều này gọi là:

Vimutti — giải thoát,
Visuddhi — thanh tịnh,
Santi — bình an,
Nibbana — tan rã mọi căng thẳng.

Thus, I would like to invite all Buddhists — all who hope for peace and well-being — to reflect on the principles of practice dealing with Right Concentration presented here as a guide for those who are interested. If you have any questions dealing with this book, or any problems arising from the practice of training the mind, I will be glad to give whatever advice I can.

May you prosper and be well.

Whoever feels that this book is of use and would like to print it again for free distribution, may go ahead and do so without having to ask permission. Some parts may not be correct in terms of the Pali, so wherever there may be any mistakes, I ask your forgiveness.

— Phra Ajaan Lee Dhammadharo
Wat Asokaram, Samut Prakaan
September, 1960

_______________________________________________

Do đó, tôi xin kính mời tất cả các Phật tử — tất cả những ai hy vọng được bình an và hạnh phúc — suy ngẫm về các nguyên tắc thực hành liên quan đến Chánh Định được trình bày ở đây như một hướng dẫn cho những ai quan tâm. Nếu bạn có bất cứ câu hỏi nào về quyển sách này, hay bất cứ trở ngại nào phát sinh từ việc thực hành rèn luyện tâm, tôi sẽ sẵn lòng đưa ra bất cứ lời khuyên nào có thể.

Chúc bạn an khang thịnh vượng.

Bất cứ ai cảm thấy rằng quyển sách này hữu dụng và muốn in lại để phân phát miễn phí, có thể làm như vậy mà không cần phải xin phép. Một số phần có thể không chính xác về từ ngữ Pali, vì vậy nếu có sai sót nào, tôi xin các bạn tha thứ.

— Phra Ajaan Lee Dhammadharo
Wat Asokaram, Samut Prakaan
Tháng 9, 1960

_______________________________________________

"Buddhanussati metta ca asubham maranassati:
Iccima caturarakkha..."
(Recollection of the Buddha; good will;
The foul; mindfulness of death:
These four guardian protectors...)

— Rama IV, "Mokkhupaya Gatha"

"Buddhanussati metta ca asubham maranassati:
Iccima caturarakkha..."
(Quán tưởng Đức Phật; tâm từ;
Bất tịnh; quán niệm cái chết:
Bốn phương pháp bảo hộ này...)

— Rama IV, "Mokkhupaya Gatha"

I. Recollection of the Buddha

Araham samma-sambuddho bhagava:
Buddham bhagavantam abhivademi.
The Blessed One is Worthy and Rightly Self-awakened.
I bow down before the Awakened, Blessed One. (Bow down)

Svakkhato bhagavata dhammo:
Dhammam namassami.

The Dhamma is well-expounded by the Blessed One.
I pay homage to the Dhamma. (Bow down)

Supatipanno bhagavato savaka-sangho:
Sangham namami.

The Sangha of the Blessed One's disciples has practiced well.
I pay respect to the Sangha. (Bow down)

I. Quán Tưởng Đức Phật

Araham samma-sambuddho bhagava:
Buddham bhagavantam abhivademi.
Đức Thế Tôn là bậc đáng Tôn Kính và Chánh Đẳng Chánh Giác.
Con cúng kính đảnh lễ đấng Giác Ngộ, Đức Thế Tôn.(Cúi đầu lạy)

Svakkhato bhagavata dhammo:
Dhammam namassami.

Pháp được thuyết giảng rõ ràng bởi Đức Thế Tôn.
Con cung kính đảnh lễ Pháp. (Cúi đầu lạy)

Supatipanno bhagavato savaka-sangho:
Sangham namami.

Tăng đoàn đệ tử của Đức Thế Tôn đã tu tập xuất sắc.
Con cung kính đảnh lễ Tăng. (Cúi đầu lạy)

A. Paying homage to objects worthy of respect:

Namo tassa bhagavato arahato samma-sambuddhassa. (Repeat three times.)
Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

Ukasa, dvaratayena katam, sabbam aparadham khamatha me bhante.

Asking your leave, I request that you forgive me for whatever wrong I have done with the three doors (of body, speech, and mind).

Vandami bhante cetiyam sabbam sabbattha thane, supatithitam sariranka-dhatum, maha-bodhim buddha-rupam sakkarattham.

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.

Aham vandami dhatuyo. Aham vandami sabbaso. Iccetam ratanattayam, aham vandami sabbada.

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

A. Tỏ lòng Tôn kính những Đối tượng đáng Kính trọng:

Namo tassa bhagavato arahato samma-sambuddhassa. (Lập lại ba lần.)
Cúi đầu đảnh lễ Đức Thế Tôn, Bậc Chánh Biến Tri đáng cúng dường.

Ukasa, dvaratayena katam, sabbam aparadham khamatha 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).

Vandami bhante cetiyam sabbam sabbattha thane, supatithitam sariranka-dhatum, maha-bodhim buddha-rupam sakkarattham.

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.
Aham vandami dhatuyo. Aham vandami sabbaso. Iccetam ratanattayam, aham vandami sabbada.

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

B. Paying homage to the Triple Gem:

Buddha-puja mahatejavanto: I ask to pay homage to the Buddha, whose majesty is greater than the powers of all beings human and divine. Thus, this homage to the Buddha is a means of developing great majesty.
Buddham jivitam yava nibbanam saranam gacchami: I take refuge in the Buddha from now until attaining nibbana.

Dhamma-puja mahappanno: I ask to pay homage to the Dhamma, the teachings of the Buddha, which are a well-spring of discernment for beings human and divine. Thus, this worship of the Dhamma is a means of developing great discernment.

Dhammam jivitam yava nibbanam saranam gacchami: I take refuge in the Dhamma from now until attaining nibbana.

Sangha-puja mahabhogavaho: I ask to pay homage to those followers of the Buddha who have practiced well in thought, word, and deed; and who possess all wealth, beginning with Noble Wealth. Thus, this homage to the Sangha is a means of developing great wealth.

Sangham jivitam yava nibbanam saranam gacchami: I take refuge in the Sangha from now until attaining nibbana.

N'atthi me saranam aññam, Buddho dhammo sangho me saranam varam: Etena saccavajjena hotu me jayamangalam: I have no other refuge: The Buddha, Dhamma and Sangha are my highest refuge. By means of this vow, may the blessing of victory be mine.

Yankiñci ratanam loke vijjati vividham puthu, Ratanam buddha-dhamma-sangha-samam natthi, Tasma sotthi bhavantu me: Of the many and varied treasures found in the world, none equal the Triple Gem. Therefore, may well-being be mine.

(If you repeat the translations of these passages, bow down once at this point.)

B. Kính lễ Tam Bảo:

Buddha-puja mahatejavanto: Con xin đảnh lễ Đức Phật, đấng có uy nghi tuyệt vời hơn năng lực của tất cả loài người và thần thánh. Vì vậy, sự đảnh lễ này là một phương tiện để phát triễn sự uy nghi tuyệt vời.
Buddham jivitam yava nibbanam saranam gacchami: Con qui y Phật từ nay cho đến khi chứng đắc niết bàn.

Dhamma-puja mahappanno: Con xin đảnh lễ Pháp, giáo lý của Đức Phật, là suối nguồn trí tuệ cho loài người và thần thánh. Vì vậy, sự đảnh lễ Pháp này là một phương tiện để phát triễn trí tuệ tuyệt vời.

Dhammam jivitam yava nibbanam saranam gacchami: Con qui y Pháp từ nay cho đến khi chứng đắc niết bàn.

Sangha-puja mahabhogavaho: Con xin đảnh lễ chư đệ tử của Đức Phật, bậc tu hành tinh nhuệ trong tư tưởng, lời nói, và việc làm; và sở hữu mọi tài sản, bắt đầu với Tài sản Cao quý. Vì vậy, sự đảnh lễ Tăng đoàn là một phương tiện để phát triễn tài sản tuyệt vời.
Sangham jivitam yava nibbanam saranam gacchami: Con qui y Tăng từ nay cho đến khi chứng đắc niết bàn.

N'atthi me saranam aññam, Buddho dhammo sangho me saranam varam: Etena saccavajjena hotu me jayamangalam: Con không có nơi nương tựa nào khác: Phật, Pháp và Tăng là nơi nương tựa cao nhất của con. Bằng phương tiện thệ nguyện này, cầu mong phước lành chiến thắng là của con.

Yankiñci ratanam loke vijjati vividham puthu, Ratanam buddha-dhamma-sangha-samam natthi, Tasma sotthi bhavantu me: Trong vô số báu vật được tìm thấy trên thế giới, không có báu vật nào sánh bằng Tam Bảo. Do đó, cầu mong cho con được hạnh phúc.

(Nếu bạn lập lại lời dịch của những đoạn văn này, hảy cúi đầu lạy ngay tại thời điểm này.)

II. Good Will

Declare your purity, taking the Buddha, Dhamma, and Sangha as witness once more, repeating this Pali passage:

Parisuddho aham bhante. Parisuddhoti mam buddho dhammo sangho dharetu. (I now declare my purity to the Triple Gem. May the Triple Gem recognize me as pure at present.)

Now develop thoughts of good will, saying:

Sabbe satta — May all living beings
Avera hontu — Be free from animosity,
Abyapajjha hontu — Free from oppression,
Anigha hontu — Free from trouble,
Sukhi attanam pariharantu — May they look after themselves with ease.
Sabbe satta sada hontu avera sukha-jivino: May all beings always live happily, free from animosity.

Katam puñña-phalam mayham sabbe bhagi bhavantu te: May all share in the blessings springing from the good I have done.

(This is the abbreviated version. If your time is limited, simply say this much and then get into position to meditate.)

II. Tâm Từ

Tuyên bố sự thanh tịnh của bạn, lấy Phật, Pháp, và Tăng làm nhân chứng một lần nữa, lập lại đoạn văn Pali này:

Parisuddho aham bhante. Parisuddhoti mam buddho dhammo sangho dharetu. (Nay con tuyên bố sự thanh tịnh của con với Tam Bảo. Xin Tam Bảo xác nhận hiện nay con thanh tịnh.)

Bây giờ hảy phát triễn thiện ý, nói rằng:

Sabbe satta — Cầu mong tất cả chúng sinh
Avera hontu — Thoát khỏi thù hận,
Abyapajjha hontu — Thoát khỏi áp bức,
Anigha hontu — Thoát khỏi phiền muộn,
Sukhi attanam pariharantu — Cầu mong họ chăm sóc bản thân một cách dễ dàng.
Sabbe satta sada hontu avera sukha-jivino: Cầu mong tất cả chúng sinh luôn sống hạnh phúc, không còn thù hận.

Katam puñña-phalam mayham sabbe bhagi bhavantu te: Cầu mong tất cả được chia sẻ phước lành nảy sinh từ điều thiện con đã làm.

(Đây là phiên bản rút gọn. Nếu thời giờ của bạn eo hẹp, chỉ cần nói như vậy và sau đó vào tư thế để thiền.)

Spreading thoughts of good will to the six directions:

1. The eastern quarter: "Puratthimasmim disa-bhage sabbe satta (May all living beings in the eastern quarter...) avera hontu, abyapajjha hontu, anigha hontu, sukhi attanam pariharantu. Sabbe satta sada hontu avera sukhajivino. Katam puññaphalam mayham sabbe bhagi bhavantu te." (For translations, see above.)
2. The western quarter: "Pacchimasmim disa-bhage sabbe satta, etc."

3. The northern quarter: "Uttarasmim disa-bhage sabbe satta, etc."

4. The southern quarter: "Dakkhinasmim disa-bhage sabbe satta, etc."

5. The lower regions: "Hetthimasmim disa-bhage sabbe satta, etc."

6. The upper regions: "Uparimasmim disa-bhage sabbe satta avera hontu, abyapajjha hontu, anigha hontu, sukhi attanam pariharantu. Sabbe satta sada hontu avera sukhajivino. Katam puññaphalam mayham sabbe bhagi bhavantu te." (Bow down three times.)

When you have finished spreading thoughts of good will to all six directions, cleanse your heart of thoughts of animosity and apprehension. Make your heart completely clear and at ease. Good will acts as a support for purity of virtue and so is an appropriate way of preparing the heart for the practice of tranquillity and insight meditation.

Lan tỏa thiện ý đến sáu phương:

1. Phương đông: "Puratthimasmim disa-bhage sabbe satta (Cầu mong tất cả chúng sinh ở phương đông ...) avera hontu, abyapajjha hontu, anigha hontu, sukhi attanam pariharantu. Sabbe satta sada hontu avera sukhajivino. Katam puññaphalam mayham sabbe bhagi bhavantu te." (Xem phần dịch ở trên.)
2. Phương tây: "Pacchimasmim disa-bhage sabbe satta, v.v."

3. Phương bắc: "Uttarasmim disa-bhage sabbe satta, v.v."

4. Phương nam: "Dakkhinasmim disa-bhage sabbe satta, v.v."

5. Những cõi thấp hơn: "Hetthimasmim disa-bhage sabbe satta, v.v."

6. Những cõi cao hơn: "Uparimasmim disa-bhage sabbe satta avera hontu, abyapajjha hontu, anigha hontu, sukhi attanam pariharantu. Sabbe satta sada hontu avera sukhajivino. Katam puññaphalam mayham sabbe bhagi bhavantu te." (Cúi đầu lạy ba lần.)

Khi bạn đã hoàn thành việc lan tỏa thiện ý đến sáu phương, hảy xóa bỏ những tư tưởng thù hận và lo sợ khỏi tim mình. Hảy làm cho tim bạn hoàn toàn trong sáng và bình an. Tâm từ hành động như một hỗ trợ cho sự thanh tịnh của đức hạnh và vì vậy là cách thích hợp để chuẩn bị trái tim cho sự tu tập thiền tĩnh lặng và thiền minh sát.

Chủ biên và điều hành: TT Thích Giác Đẳng.

Những đóng góp dịch thuật xin gửi về TT Thích Giác Đẳng tại phamdang0308@gmail.com

Cập nhập ngày: Thứ Năm 12-17-2020

Kỹ thuật trình bày: Minh Hạnh & Thiện Pháp

| Trang kế| trở về đầu trang | Home page |

Basic Themes - Các Chủ đề Thiền định Căn bản

Ajaan Lee Dhammadharo(Phra Suddhidhammaransi Gambhiramedhacariya) - 1995

translated from the Thai by Thanissaro Bhikkhu

Tỳ khưu Thanissaro dịch từ Thái ngữ sang Anh ngữ

Việt dịch : Thủy Tú

Contents