Ghi chép cá nhân: tháng 10 2018

Thứ Sáu, 12 tháng 10, 2018

Ân đức Tam Bảo.

1) Ân đức Phật Bảo:

Itipi so Bhagavā Arahaṃ Sammāsambuddho Vijjācaraṇasampanno Sugato Lokavidū Anuttaro Purisadammasārathi Satthā devamanussānaṃ Buddho Bhagavā ti 

Itipi so: Thật vậy, vị ấy là ... 

Bhagavā: Đức Thế Tôn.

Arahaṃ: Người không còn ô nhiễm, bậc A-la-hán, bậc Ứng Cúng.

Sammāsambuddho: Đấng Chánh Biến Tri, Chánh Đẳng Giác, Bậc Tự Giác Ngộ hoàn toàn, không ai chỉ dạy.

Vijjācaraṇasampanno: Minh Hạnh Túc, người có trí tuệ và đức hạnh thành tựu một cách trọn vẹn.

Sugato: Bậc Thiện Thệ, vị đã ra đi một cách trọn vẹn, đã Niết-bàn.

Lokavidū: Người hiểu biết rõ ràng về thế gian, Thế Gian Giải.

Anuttaro: Không gì hơn được, Vô Thượng Sĩ.

Purisadammasārathi: Người có khả năng điều khiển, huấn luyện kẻ khác, Ðiều Ngự Trượng Phu.

Satthā devamanussānaṃ: Vị thầy của chư thiên và loài người, Thiên Nhân Sư.

Buddho: Bậc đã giác ngộ, Đức Phật.

Bhagavā: Đức Thế Tôn.

2) Ân đức Pháp Bảo:

Svākkhāto bhagavato dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī ti 

Svākkhāto: Đã khéo được thuyết giảng.
Bhagavato: Của Đức Thế Tôn.
Dhammo: Giáo pháp.
Svākkhāto: Đã khéo được thuyết giảng. 
Bhagavato dhammo: Pháp của Đức Thế Tôn.
Sandiṭṭhiko: Hoàn toàn hiển nhiên, được thấy rõ ràng.
Akāliko: Không đợi thời gian, không bị chi phối bởi thời gian.
Ehipassiko: Hãy đến và hãy thấy, mời đến để thấy.
Opanayiko: Có khả năng hướng thượng, dẫn dắt về hướng thượng (Niết-bàn).
Paccattaṃ: Tự cá nhân, riêng rẽ.
Veditabbo: Nên được hiểu biết.
Viññūhī: Bởi các bậc trí tuệ.




3) Ân đức Tăng Bảo:

Supaṭipanno bhagavato sāvakasaṅgho
ujupaṭipanno bhagavato sāvakasaṅgho
ñāyapaṭipanno bhagavato sāvakasaṅgho
sāmīcipaṭipanno bhagavato sāvakasaṅgho
yadidaṃ cattāri purisayugāni aṭṭhapurisapuggalā
esa bhagavato sāvakasaṅgho
āhuneyyo pāhuneyyo dakkhiṇeyyo anjalikaranīyo
anuttaraṃ puññakkhettaṃ lokassā ti 

Supaṭipanno: Đã tu hành tốt đẹp trong thiện đạo (thiện hạnh).
Bhagavato: Của Đức Thế Tôn.
Sāvakasaṅgho: Tăng chúng đệ tử.
Bhagavato: Tăng chúng đệ tử. 
Sāvakasangho: Của Đức Thế Tôn.
Ujupaṭipanno: Đã tu hành trong trực đạo (trực hạnh).
Ñāyapaṭipanno: Đã tu hành trong chân đạo (như lý hạnh).
Sāmīcipaṭipanno: Đã tu hành trong chánh đạo (chân chánh hạnh).
Yadidaṃ: Điều trên có nghĩa là thế này.
Cattāri: Bốn (số đếm).
Purisayugāni: (Bốn) cặp/đôi hạng người: đạo quả Dự lưu, đạo quả Nhất lai, đạo quả Bất lai, đạo quả A-la-hán (đạo và quả tính chung thành một đôi).
Aṭṭhapurisapuggalā: Tám hạng người, nếu tính đơn, đó là đạo và quả tách rời ra. 
Esa: Nhóm người ấy, nhóm người đã nói ở trên.
Bhagavato: Của Đức Thế Tôn.
Sāvakasaṅgho:Tăng chúng đệ tử.
Āhuneyyo: Đáng được cung kính.
Pāhuneyyo: Đáng được thân cận.
Dakkhiṇeyyo: Đáng được cúng dường.
Anjalikaranīyo: Đáng được chắp tay, đáng được lễ bái.
Anuttaraṃ: Không gì hơn được, vô thượng.
Punnakkhettaṃ: Nơi để gieo nhân phước báu, phước điền.
Lokassā: Của thế gian.

Thứ Năm, 4 tháng 10, 2018

magga

*magga*Buddhist Dictionary by NYANATILOKA MAHATHERA
magga：'path'．1．For the 4 supermundane paths （lokuttara-magga），s．ariya-puggala - 2．The Eightfold Path （aṭṭhaṅgika-magga） is the path leading to the extinction of suffering，i．e．the last of the 4 Noble Truths （sacca，q．v．），namely： Wisdom （paññā） III． 1．Right view （sammā-diṭṭhi） 2．Right thought （sammā-saṅkappa） Morality （sīla） I． 3．Right speech （sammā-vācā） 4．Right bodily action （sammā-kammanta） 5．Right livelihood （sammā-ājīva） Concentration （samādhi） II． 6．Right effort （sammā-vāyāma） 7．Right mindfulness （sammā-sati） 8．Right concentration （sammā-samādhi） 1．Right view or right understanding （sammā-diṭṭhi） is the understanding of the 4 Noble Truths about the universality of suffering （unsatisfactoriness），of its origin，its cessation，and the path leading to that cessation．- See the Discourse on 'Right Understanding' （M．9，tr．and Com．in 'R．Und．'）． 2．Right thought （sammā-saṅkappa）：thoughts free from sensuous desire，from ill-will，and cruelty． 3．Right speech （sammā-vācā）：abstaining from lying，tale-bearing，harsh language，and foolish babble． 4 Right bodily action （sammā-kammanta）：abstaining from killing，stealing，and unlawful sexual intercourse． 5．Right livelihood （sammā-ājīva）：abstaining from a livelihood that brings harm to other beings，such as trading in arms，in living beings，intoxicating drinks，poison； slaughtering，fishing，soldiering，deceit，treachery soothsaying，trickery，usury，etc． 6．Right effort （sammā-vāyāma）：the effort of avoiding or overcoming evil and unwholesome things，and of developing and maintaining wholesome things （s．padhāna）． 7．Right mindfulness （sammā-sati）：mindfulness and awareness in contemplating body，feelings，mind，and mind-objects （s．sati，Satipaṭṭhāna）． 8．Right concentration （sammā-samādhi）：concentration of mind associated with wholesome （kusala） consciousness，which eventually may reach the absorptions （jhāna，q．v．）．Cf．samādhi． There are to be distinguished 2 kinds of concentration，mundane （lokiya） and supermundane （lokuttara） concentration．The latter is associated with those states of consciousness known as the 4 supermundane paths and fruitions （s．ariya-puggala）．As it is said in M．117：＂I tell you，o monks，there are 2 kinds of right view：the understanding that it is good to give alms and offerings，that both good and evil actions will bear fruit and will be followed by results．．．．This，o monks，is a view which，though still subject to the cankers，is meritorious，yields worldly fruits，and brings good results．But whatever there is of wisdom，of penetration，of right view conjoined with the path - the holy path being pursued，this is called the supermundane right view （lokuttara-sammā-diṭṭhi），which is not of the world，but which is supermundane and conjoined with the path．＂ In a similar way the remaining links of the path are to be understood． As many of those who have written about the Eightfold Path have misunderstood its true nature，it is therefore appropriate to add here a few elucidating remarks about it，as this path is fundamental for the understanding and practice of the Buddha's ．teaching． First of all，the figurative expression 'path' should not be interpreted to mean that one has to advance step by step in the sequence of the enumeration until，after successively passing through all the eight stages，one finally may reach one's destination，Nibbāna．If this really were the case，one should have realized，first of all，right view and penetration of the truth，even before one could hope to proceed to the next steps，right thought and right speech； and each preceding stage would be the indispensable foundation and condition for each succeeding stage．In reality，however，the links 3-5 constituting moral training （sīla），are the first 3 links to be cultivated，then the links 6-8 constituting mental training （samādhi），and at last right view，etc．constituting wisdom （paññā）． It is，however，true that a really unshakable and safe foundation to the path is provided only by right view which，starting from the tiniest germ of faith and knowledge，gradually，step by step，develops into penetrating insight （vipassanā） and thus forms the immediate condition for the entrance into the 4 supermundane paths and fruits of holiness，and for the realization of Nibbāna．Only with regard to this highest form of supermundane insight，may we indeed say that all the remaining links of the path are nothing but the outcome and the accompaniments of right view． Regarding the mundane （lokiya） eightfold path，however，its links may arise without the first link，right view． Here it must also be emphasized that the links of the path not only do not arise one after the other，as already indicated，but also that they，at least in part，arise simultaneously as inseparably associated mental factors in one and the same state of consciousness．Thus，for instance，under all circumstances at least 4 links are inseparably bound up with any kammically wholesome consciousness，namely 2，6，7 and 8，i．e．right thought，right effort，right mindfulness and right concentration （M．117），so that as soon as any one of these links arises，the three others also do so．On the other hand，right view is not necessarily present in every wholesome state of consciousness． Magga is one of the 24 conditions （s．paccaya 18）． Literature：The Noble Eightfold Path and its Factors Explained，by Ledi Sayadaw （WHEEL 245/247）．- The Buddha's Ancient Path，by Piyadassi Thera （BPS）．- The Noble Eightfold Path，by Bhikkhu Bodhi （WHEEL 308/311）．

maggaBuddhist Dictionary by NYANATILOKA MAHATHERA

magga：'path'．1．For the 4 supermundane paths （lokuttara-magga），s．ariya-puggala - 2．The Eightfold Path （aṭṭhaṅgika-magga） is the path leading to the extinction of suffering，i．e．the last of the 4 Noble Truths （sacca，q．v．），namely：

Wisdom （paññā） III．

1．Right view （sammā-diṭṭhi）

2．Right thought （sammā-saṅkappa）

Morality （sīla） I．

3．Right speech （sammā-vācā）

4．Right bodily action （sammā-kammanta）

5．Right livelihood （sammā-ājīva）

Concentration （samādhi） II．

6．Right effort （sammā-vāyāma）

7．Right mindfulness （sammā-sati）

8．Right concentration （sammā-samādhi）

1．Right view or right understanding （sammā-diṭṭhi） is the understanding of the 4 Noble Truths about the universality of suffering （unsatisfactoriness），of its origin，its cessation，and the path leading to that cessation．- See the Discourse on 'Right Understanding' （M．9，tr．and Com．in 'R．Und．'）．

2．Right thought （sammā-saṅkappa）：thoughts free from sensuous desire，from ill-will，and cruelty．

3．Right speech （sammā-vācā）：abstaining from lying，tale-bearing，harsh language，and foolish babble．

4 Right bodily action （sammā-kammanta）：abstaining from killing，stealing，and unlawful sexual intercourse．

5．Right livelihood （sammā-ājīva）：abstaining from a livelihood that brings harm to other beings，such as trading in arms，in living beings，intoxicating drinks，poison； slaughtering，fishing，soldiering，deceit，treachery soothsaying，trickery，usury，etc．

6．Right effort （sammā-vāyāma）：the effort of avoiding or overcoming evil and unwholesome things，and of developing and maintaining wholesome things （s．padhāna）．

7．Right mindfulness （sammā-sati）：mindfulness and awareness in contemplating body，feelings，mind，and mind-objects （s．sati，Satipaṭṭhāna）．

8．Right concentration （sammā-samādhi）：concentration of mind associated with wholesome （kusala） consciousness，which eventually may reach the absorptions （jhāna，q．v．）．Cf．samādhi．

There are to be distinguished 2 kinds of concentration，mundane （lokiya） and supermundane （lokuttara） concentration．The latter is associated with those states of consciousness known as the 4 supermundane paths and fruitions （s．ariya-puggala）．As it is said in M．117：

＂I tell you，o monks，there are 2 kinds of right view：the understanding that it is good to give alms and offerings，that both good and evil actions will bear fruit and will be followed by results．．．．This，o monks，is a view which，though still subject to the cankers，is meritorious，yields worldly fruits，and brings good results．But whatever there is of wisdom，of penetration，of right view conjoined with the path - the holy path being pursued，this is called the supermundane right view （lokuttara-sammā-diṭṭhi），which is not of the world，but which is supermundane and conjoined with the path．＂

In a similar way the remaining links of the path are to be understood．

As many of those who have written about the Eightfold Path have misunderstood its true nature，it is therefore appropriate to add here a few elucidating remarks about it，as this path is fundamental for the understanding and practice of the Buddha's ．teaching．

First of all，the figurative expression 'path' should not be interpreted to mean that one has to advance step by step in the sequence of the enumeration until，after successively passing through all the eight stages，one finally may reach one's destination，Nibbāna．If this really were the case，one should have realized，first of all，right view and penetration of the truth，even before one could hope to proceed to the next steps，right thought and right speech； and each preceding stage would be the indispensable foundation and condition for each succeeding stage．In reality，however，the links 3-5 constituting moral training （sīla），are the first 3 links to be cultivated，then the links 6-8 constituting mental training （samādhi），and at last right view，etc．constituting wisdom （paññā）．

It is，however，true that a really unshakable and safe foundation to the path is provided only by right view which，starting from the tiniest germ of faith and knowledge，gradually，step by step，develops into penetrating insight （vipassanā） and thus forms the immediate condition for the entrance into the 4 supermundane paths and fruits of holiness，and for the realization of Nibbāna．Only with regard to this highest form of supermundane insight，may we indeed say that all the remaining links of the path are nothing but the outcome and the accompaniments of right view．

Regarding the mundane （lokiya） eightfold path，however，its links may arise without the first link，right view．

Here it must also be emphasized that the links of the path not only do not arise one after the other，as already indicated，but also that they，at least in part，arise simultaneously as inseparably associated mental factors in one and the same state of consciousness．Thus，for instance，under all circumstances at least 4 links are inseparably bound up with any kammically wholesome consciousness，namely 2，6，7 and 8，i．e．right thought，right effort，right mindfulness and right concentration （M．117），so that as soon as any one of these links arises，the three others also do so．On the other hand，right view is not necessarily present in every wholesome state of consciousness．

Magga is one of the 24 conditions （s．paccaya 18）．

Literature：The Noble Eightfold Path and its Factors Explained，by Ledi Sayadaw （WHEEL 245/247）．- The Buddha's Ancient Path，by Piyadassi Thera （BPS）．- The Noble Eightfold Path，by Bhikkhu Bodhi （WHEEL 308/311）．

Thứ Tư, 3 tháng 10, 2018

lậu hoặc-Phương pháp đoạn diệt

Dục lậu, hữu lậu, kiến lậu, vô minh lậu...chìm đắm, ngâm chìm
Phương pháp:
1) Tri kiến
2) Phòng hộ
3) Thọ dụng
4) Kham nhẫn
5) Tránh né
6) Diệt trừ
7) Tu tập

Ngũ dục là 5 sự ham muốn, là năm thứ dục lạc của trần cảnh nên cũng gọi là … phục ngũ căn ( Nhãn, Nhĩ, Tỷ, Thiệt, Thân) để cho sa đắm ngũ dục thì thất lạc …

assutavā puthujjana (vô minh phàm phu)...thường ca ngợi nhau say sưa với lời lẽ thi ca theo dòng tưởng tri của họ. Tránh né là phương pháp ( phương pháp thứ 5) diệt lậu hoặc...abhidhamma soi sáng…