TABLE OF CONTENTS M C L C

Chanting from the Heart, Book 2

Bài T ng L i H p H i ................................................................................................ 3 ................................................................................................... 6

Chanting L Discourse on the Teachings to Be Given to the Sick ..................................................... 7 Praising the Bodhisattva of Compassion ......................................................................10

Bài T ng M Hi n Pháp L c Trú ....................................................................................................... 11 Kinh B n Lo i Th ................................................................................................12

Chanting M Happiness in the Present Moment ...............................................................................14 Discourse on the Four Kinds of Nutriments ..................................................................15

Bài T ng N i T m H t Gi ng T t ..............................................................................................17 Kinh Tu i Tr Và H nh Phúc ........................................................................................18

Chanting N Watering Seeds of Joy .................................................................................................20 Discourse on Youth and Happiness .............................................................................21

Bài T ng O Kinh Bát Nhã Hành ......................................................................................................24

Chanting O The Store of Precious Virtues Discourse: Practice of the Highest Understanding .......27

Bài T ng P i B t R n .....................................................................................................33

Chanting P Discourse on Knowing the Better Way to Catch a Snake .............................................37

Bài T ng Q i Nguy n Ph Hi n .......................................................................................42 o Nhân Duyên .......................................................................................43

Chanting Q The Ten Great Aspirations of Bodhisattva Samantabhadra ..........................................45 Discourse on the Middle Way .......................................................................................47

Bài T ng R Kinh A N .........................................................................................................49 ................................................................................................50

Chanting R Anuradha Discourse .....................................................................................................52 Awakening the Source of Love .....................................................................................53

Bài T ng S Bài Kinh Ca Ng i B t Amitabha ...................................................................................56 Quy Nguy n .................................................................................................................57

Chanting S Praising Buddha Amitabha ...........................................................................................59 The Refuge Chant ........................................................................................................61

Nghi Th c Sám H i Sám Nguy n ................................................................................................................62 Trì Chú Di t T i ............................................................................................................63 K Sám H i ..................................................................................................................63 B n Phép Tùy Ni m .....................................................................................................64 Phòng H Chuy n Hóa ................................................................................................65 ng ............................................................................................................66 nh L .......................................................................................................................67 Quay V a ...................................................................................................67

Beginning Anew Ceremony Beginning Anew ...........................................................................................................68 Repentance Gatha .......................................................................................................70 The Four Recollections ................................................................................................70 Protecting and Transforming ........................................................................................71 May the Day Be Well ....................................................................................................72 Touching the Earth in Gratitude ....................................................................................73 The Three Refuges ......................................................................................................74

Music The Insight That Brings Us to the Other Shore ............................................................75 The Four Recollections ................................................................................................77 Protecting and Transforming ........................................................................................81 The Refuge Chant ........................................................................................................83

ng Chant Index

Bài T ng L 3

Bài T ng L

K M Kinh (Opening Verse)

c B t Shakyamuni (3x) (C) Pháp B t cao siêu m u nhi m

c th trì Xin nguy n tu

n vi. (C) Trì T ng

ng v B t và Thánh Chúng trên h

i H p H i (C) (Discourse on the Teachings to Be Given to the Sick)

c nghe h i B t i tu vi n C c trong

n cây K n thành Xá V . M t ng gi C c b b nh

n c Xá L i Ph c báo tin, li n c A Nan và nói, nên

c A Nan khoác áo, cvào thành Xá V kh t th c v c Xá L i Ph t. Hai v tu n t ng nhà

n khi t ng gi C p Cô g i trên gh i

c Xá L i Ph t h ng gi C p Cô c, nh tình c nào? Có

m gì không? Nh n t b

không hay là l

ng gi C c tr l i, c, b nh tình c a con không

th y thuyên gi m. Nh n trong t mà còn càng lúc

c Xá L i Ph t b o, i chúng tôi th c t p

quán ni m v B t, v Pháp và v Chúng ta hãy quán ni B c giác ng chân chính và cao t i là b c Minh H nh

i là b c Thi n Th i là b c Th Gian Gi i là b c Vô

i là b u Ng i là b c Th y c a Tr i

i, i là B c Th Tôn. (C)

4 Bài T ng L

d y, r t thâm di u, rtr ng, o lý nào sánh b ng.

ng th c t p c a các b c hi n thánh. (C)

tu h i quy n ch d n c i hòa, không có tranh cht p thành t tôn nghiêm thánh thi n này thành t c Gi i, thành t u

nh, thành t c Tu , thành t c Gi i t n

ng c a th gian. (C)

c t p quán ni v B t, v Pháp và v c không th c. Quán ni m

thì tiêu di c t ng và phi n não, thu ho c nh ng k t qu ng . V thi n nam t ho c thi n n nhân nào bi t quán ni m v Tam B o thì ch c ch n s không bao gi ng ác

a ng c, ng qu và súc sinh, trái l i s c sinh ra trong nh ng hoàn c nh t t cõi tr i i. (C) Bây gi chúng ta hãy quán ni v sáu giác quan: - Con m t này không ph i là tôi, tôi không b k t vào con m t này. - Cái tai này không ph i là tôi, tôi không b k t vào cái tai này. - i là tôi, tôi không b k - i này không ph i là tôi, tôi không b k i này.

- Thân th này không ph i là tôi, tôi không b k t vào thân th này. - i là tôi, tôi không b k (C)

m ti s i ng giác quan:

- Nh ng hình s c này không ph i là tôi, tôi không b k t vào nh ng hình s c này. - Nh ng âm thanh này không ph i là tôi, tôi không b k t vào nh ng âm thanh này. - Nh i là tôi, tôi không b k t vào nh - Nh ng v n m này không ph i là tôi, tôi không b k t vào nh ng v n m này. - Nh ng xúc ch m này không ph i là tôi, tôi không b k t vào nh ng xúc ch m này. - Nh ng này không ph i là tôi, tôi không b k t vào nh ng này. (C)

m ti sáu th c: - Cái th y này không ph i là tôi, tôi không b k t vào cái th y này. - Cái nghe này không ph i là tôi, tôi không b k t vào vào cái nghe này. - Cái ng i này không ph i là tôi, tôi không b k t vào cái ng i này. - Cái n m này không ph i là tôi, tôi không b k t vào cái n m này. - Cái xúc ch m này không ph i là tôi, tôi không b k t vào cái xúc ch m này. - Cái ý th c này không ph i là tôi, tôi không b k t vào cái ý th c này. (C)

Bài T ng L 5

m ti sáu y u t : - Y u t t không ph i là tôi, tôi không b k t vào y u t t. - Y u t c không ph i là tôi, tôi không b k t vào y u t c. - Y u t l a không ph i là tôi, tôi không b k t vào y u t l a. - Y u t gió không ph i là tôi, tôi không b k t vào y u t gió. - Y u t không gian không ph i là tôi, tôi không b k t vào y u t không gian. - Y u t tâm th c không ph i là tôi, tôi không b k t vào y u t tâm th c. (C)

m ti n n: - Hình s c không ph i là tôi, tôi không b gi i h n b i hình s c. - C m th không ph i là tôi, tôi không b gi i h n b i c m th . - Tri giác không ph i là tôi, tôi không b gi i h n b i tri giác. - Tâm hành không ph i là tôi, tôi không b gi i h n b i tâm hành. - Nh n th c không ph i là tôi, tôi không b gi i h n b i nh n th c. (C)

th i gian: - Quá kh không ph i là tôi, tôi không b gi i h n b i quá kh . - Hi n t i không ph i là tôi, tôi không b gi i h n b i hi n t i. - i là tôi, tôi không b gi i h n b (C)

u do nhân duyên sinh kh i và do nhân duyên mà ho i di t;

th t ra t tánh c a các pháp là không t, không t

t phát sinh, nó phát sinh, không t i c ; khi con m t ho i di t, nó ho i di c . Con m t không ph c khi phát sinh, con m t không ph i là có

c khi ho i di t. T t c u do nhân duyên h i t mà thành. Nhân

thì con m t có m t, nhân duyên thi u v ng thì con m t v ng m t.

i, thân và ý; hình s c, âm thanh, mùi

n m, xúc ch ng; cái th y, cái nghe, cái ng i, cái n m, xúc ch m và ý th i sáu y u t , n n và th i gian. Trong n n không có gì có th c g i, là th m ng. Không th c s th c là vô minh. Vì vô minh mà có v ng; vì có v ng

ng mà có v ng th c; vì v ng th c mà có s phân bi t ch th i ng nh n th c; vì có ch th ng nh n th c mà có s phân bisáu tr n; vì có s phân bisáu tr n mà có xúc ch m; vì có xúc ch m mà có c m th ; vì có c m th mà có tham

ng m c; vì có ng m c mà có hi n h u r i sinh t ;

kh não và u s u không th k xi t.

th c r ng m u do nhân duyên mà phát hi n và không có t tánh riêng bi t.

i là phép quán ni m v Không, m t phép quán ni m cao siêu vào b c nh (C)

6 Bài T ng L

Th c t ng gi C p Cô c m c A

Nan h i ông, Ông th c t p không thành công sao? Ông có ti c nu

ng gi C c tr l i, i c A Nan, con không ti c nu i gì h t,

con th c t p r t thành công. Con khóc là vì con cph ng s B t và các b c t lâu r c nghe m t giáo pháp nào vi di u, m u nhi m và quý

c c Xá L i Ph t trao truy

Lúc c A Nan b ng gi C p

c, t giáo pháp này các v kh kh c nghe B t gi ng d y r

ng gi C , i c b ch l i v c

Th gi d c nghe nh ng giáo pháp vi di u

s c nghe, hi u và hành trì nh

s c nghe, hi u và hành trì nh ng giáo pháp thâm di u Nghe và th c t p v i hai thC c c m th i nh

c tâm

c Xá L i Ph t và A Nan v a t giã ra v p Cô

c m nh chung và sinh lên cõi tr i Tam Th p Tam Thiên. (CC)

D ch t b T ng Nh t A Hàm, ph m Phi Th ng th 51 - Kinh s 8; có tham kh o và ph i d ch v i kinh

Anathapindikovada (M.143) và Giáo Hóa B nh Kinh, kinh th 26 c a b Trung A Hàm.

(Praising the Bodhisattva of Great Compassion) Trí tu b n tài

ng yên trên sóng s ch tr n ai Cam l ch b nh Hào quang quét s ch bu i nguy tai Li u bi c ph t bày muôn th gi i Sen h ng n hé v

u ca ng nh Xin nguy n t bi ng hi n ngay. Nam Mô B Tát L ng Nghe Quan Th Âm (3x) (CC) H ng (Sharing the Merit) Trì t ng kinh thâm di u T c vô biên

t xin h ng Cho chúng sanh m i mi n. (C) Pháp môn xin nguy n h c

n Phi n não xin nguy n Qu B t xin ch ng nên. (CCC)

Chanting L 7

Chanting L

Opening Verse (Khai Kinh) Namo Tassa Bhagavato Arahato Samma Sambuddhassa (3x) (B) The Dharma is deep and lovely. We now have a chance to see, study, and practice it. We vow to realize its true meaning. (B) Discourse on the Teachings to Be Given to the Sick i H p H i) I heard these words of the Buddha one time when the Lord was staying in the monastery in the Jeta Grove in Anathap At that time the householder Anathapindika was seriously ill. When the Venerable Shariputra was told this, he immediately

Ananda, let us go and visit the layman The Venerable Ananda

The Venerable Ananda put on his robe, took his bowl, and went into the town of Shravasti with the Venerable Shariputra to make the alms round. Ananda walked behind Shariputra, stopping at every house until they came to the house of the layman Anathapindika, and they went in to visit him. After he had sat down, the Venerable Shariputra asked the layman

illness? Is it getting better or worse? Is the physical pain easing at The householder Anathapindika replied,

not seem to be

getting better. The pain is not easing. It is getting greater all the

now is the time to practice the meditation on the Three Jewels, the Buddha, the Dharma, and the Sangha. The Buddha, who has gone to Suchness, is fully and truly awakened, has perfected understanding and action, has arrived at true happiness, understands the nature of the world, is unequaled in understanding, has conquered the afflictions of human beings, is a teacher of gods and humans, and is the Awakened One, the one who liberates the world. (B) The Dharma is the teaching of love and understanding that the Tathagata has expounded. It is deep and lovely, worthy of the highest respect, and very precious. It is a teaching that cannot be compared to ordinary teachings. It is a path of practice for the Noble Ones. (B)

8 Chanting L

The Sangha is the community of practice guided by the teachings of the Awakened One. The community is in harmony, and within it all aspects of the practice can be realized. The community is respected and precious. It practices the precepts and realizes concentration, insight, and liberation. Offerings made to the Sangha are very beneficial. (B) Friend Anathapindika, if you meditate in this way on the Buddha, the Dharma, and the Sangha, the beneficial effects are beyond measure. Meditating in this way, you can destroy the obstacles of wrong deeds and the afflictions. You can harvest a fruit that is as fresh and sweet as the balm of compassion. A woman or a man practicing an upright way of life who knows how to meditate on the Three Jewels will have no chance of falling into the three lower realms, but that person will be reborn as a human or a god. Friend Anathapindika, now is the time to practice the meditation on the six sense organs: - These eyes are not me. I am not caught in these eyes. - These ears are not me. I am not caught in these ears. - This nose is not me. I am not caught in this nose. - This tongue is not me. I am not caught in this tongue. - This body is not me. I am not caught in this body. - This mind is not me. I am not caught in this mind. (B)

Now continue your meditation with the six sense objects: - These forms are not me. I am not caught in these forms. - These sounds are not me. I am not caught in these sounds. - These smells are not me. I am not caught in these smells. - These tastes are not me. I am not caught in these tastes. - These contacts with the body are not me. I am not caught in these contacts with the body. - These thoughts are not me. I am not caught in these thoughts. (B) Now continue your meditation on the six sense consciousnesses: - Sight is not me. I am not caught in sight. - Hearing is not me. I am not caught in hearing. - Consciousness based on the nose is not me. I am not caught in the consciousness based on the nose. - Consciousness based on the tongue is not me. I am not caught in consciousness based on the tongue. - Consciousness based on the body is not me. I am not caught in the consciousness based on the body. - Consciousness based on the mind is not me. I am not caught in the consciousness based on the mind. (B) Now continue your meditation on the six elements: - The earth element is not me. I am not caught in the earth element. - The water element is not me. I am not caught in the water element.

Chanting L 9

- The fire element is not me. I am not caught in the fire element. - The air element is not me. I am not caught in the air element. - The space element is not me. I am not caught in the space element. - The consciousness element is not me. I am not caught in the consciousness element. (B) Now continue your meditation on the five aggregates: - Form is not me. I am not limited by the form aggregate. - Feelings are not me. I am not limited by the feeling aggregate. - Perceptions are not me. I am not limited by the perception aggregate. - Mental formations are not me. I am not limited by the mental formation aggregate. - Consciousness is not me. I am not limited by the consciousness aggregate. (B) Now continue your meditation on the three times: - The past is not me. I am not limited by the past. - The present is not me. I am not limited by the present. - The future is not me. I am not limited by the future. (B) Friend Anathapindika, everything that arises is due to causes and conditions. Everything that is has the nature not to be born and not to die, not to arrive and not to depart. When eyes arise, they arise, but they do not come from anywhere. When eyes cease to be, they cease to

be, but they do not go anywhere. Eyes are neither nonexistent before they arise, nor are they existent after they arise. Everything that is comes to be because of a combination of causes and conditions. When the causes and conditions are sufficient, eyes are present. When the causes and conditions are not sufficient, eyes are absent. The same is true of ears, nose, tongue, body, and mind; form, sound, smell, taste, touch, and thought; sight, hearing, and the consciousnesses based on the nose, tongue, body, and mind; the six elements, the five aggregates, and the three times. In the five aggregates, there is nothing that we can either , , or a

. Ignorance is the inability to see this truth. Because there is ignorance, there are mistaken impulses. Because there are mistaken impulses, there is mistaken consciousness. Because there is mistaken consciousness, there is the distinction between the perceiver and the perceived. Because there is the distinction between the perceiver and the perceived, there is the distinction between the six organs and the six objects of sense. Because there is the distinction between the six organs and the six objects of sense, there is contact. Because there is contact, there is feeling. Because there is feeling, there is thirst. Because there is thirst, there is grasping. Because there is grasping, there is becoming. Because there is becoming, there are birth, death, and subsequent pain and grief.

10 Chanting L

Friend Anathapindika, you have meditated that everything that arises is due to causes and conditions and does not have a separate self. That is called

. It is the highest and the most profound

When he had practiced to this point, the layman Anathapindika began to cry. Venerable Ananda asked him , why are you crying? Has your meditation not been successful? Do you have some

The layman Anathapindika replied,

nda, I do not regret anything. The meditation has been most successful. I am crying because I am so deeply moved. I have been fortunate to have been able to serve the Buddha and his community for many years, and yet I have never heard a teaching so

wonderful and precious as the teaching transmitted by the Venerable Shariputra

Then, the Venerable Ananda said to the

friend, that the Buddha often gives this teachi The layman Anathapindika replied,

Buddha that there are also laypeople with the capacity to listen, understand, and put into practice these deep and wonderful

meditating accordingly, Anathapindika felt free and at ease. The Venerables Shariputra and Ananda bade him farewell and went back to the monastery, and Anathapindika passed away and was born in the thirty-third heaven. (BB)

Ekottara Agama 51.8 (in consultation with Majjhima Nikaya 143 and Madhyama Agama 26) Praising the Bodhisattva of Compassion

From the depths of understanding, a flower of great eloquence blooms. The Bodhisattva stands majestically upon the waves of birth and death, free from all afflictions. Her great compassion eliminates all sickness, even that once thought of as incurable. Her wondrous light sweeps away all obstacles and dangers. Her willow branch, once waved, reveals countless Buddha Lands. Her lotus flower blossoms a multitude of practice centers. We bow to her. We see her true presence in the here and now. We offer her the incense of our hearts. May the Bodhisattva of Deep Listening embrace us all with Great Compassion.

Sharing the Merit (H ng)

Bài T ng M 11

Bài T ng M

K M Kinh (Opening Verse)

c B t Shakyamuni (3x) (C) Pháp B t cao siêu m u nhi m

c th trì Xin nguy n tu

n vi. (C) Hi n Pháp L c Trú (C) (Dwelling Happily in the Present Moment)

c Th Tôn t ng d y:

i, m

Trong ti Trong lo l B t b o, S ng an l c th Trong giây phút hi n t Nay con nghe l c B Buông b u lo l ng Tr v n pháp, H c nh n di n Nh u ki n h nh phúc

t trong con Và có m t quanh con.

c nghe ti ng chim hót Và ti ng thông reo, Con nhìn th y núi xanh Th y mây b T t

Trong giây phút hi n ti n, Con có th Hàng ngày trong cõi B t. M , m c chân chánh ni m

T Và làm bi u hi n Nh ng m u nhi m Pháp thân. (C) Con nguy n buông b N p s ng h i h ,

n r n, bon chen Quy t tâm không ch y theo Danh v ng, quy n hành Giàu sang và s c d c, B t Nh ng th c chân h nh phúc Mà s ch i cho con

ng kh N p s ng tri túc N p s ng thi u d c Con xin nguy n h c theo

có thì gi s ng sâu s c Cu c s ng hàng ngày Trong t ng giây t ng phút,

li u h trì,

Cho nhyêu. (C) Con nguy n nuôi l n Tâm hi u bi t và lòn

có kh

12 Bài T ng M

m ngoài kia

Trong bi i tham d c. (C)

t B o h , soi sáng

con

ng th c t p, con có th hàng ngày

S ng th , an l c Mà hoà c nguy n C a m t Tin c y và yêu quý C (CC)

Kinh B n Lo i Th (Discourse on the Four Kinds of Nutriments) (C)

c nghe vào m t th i mà B t n K Th C c g n thành Xá V . Hôm y, B t b o các th y kh , n lo i

th t l n lên và s ng còn. B n lo i th y là gì? Th nh c, th hai là xúc th c, th m th c và th c th c. Này các v kh kh i quán chi u v c nào? Ví d có m t c p v ch ng kia có m a con trai nh ng và

t m c, m t hôm mun x khác sinh s t

vùng sa m y nguy hi m và tai n n. Gi ng h c, sa vào tình tr c, không có cách nào gi i quy t, h m i bàn v i nhau,

có m a con mà chúng t m c. N t nó thì

ta s s t qua kh m n n này, còn n u không thì c i s cùng ch t y xong, h gi và g ng

s t qua mi n sa m c.

Này các th y, các th ng c p v ch t con vì mu ng th c a th t y ho c vì mu n cho thân th h có nhi u ch t b ng mà tr Các th y kh , c Th Tôn,

B t l i h i, i c p v ch ng y b b t bu có th s ng sót

t qua kh i ch ng hi m nguy và hoang v Các th y kh , c Th Tôn,

B t d y, y, m i khi ti p nh n

c, ta ph i t p quán chith . Quán chi thì s t t i

c cái th y và cái hi u r n tri) v c cái th y và cái hi u r v c r i thì

ng m c vào ái d c s c tiêu ng m c tiêu tán thì

không còn m t ki t s nào v i ng ái d c mà không tiêu tán trong con

i c a v t có tu có h c. Còn k t s trói bu c thì m i còn ph i tr l i này. (C)

Bài T ng M 13

Này các th y kh kh i quán chi u v xúc th c nào? Ví d có m t con bò b l y

các loài côn trùng s t cát, b i b m và cây c bám vào và rúc r a. N t thì nó b các loài côn trùng ng

c thì nó b các loài côn trùng ng trong

các loài côn trùng trong m xu ng

m th y b c xúc, . Này các th y, khi

ti p nh n xúc th i th c t p quán chi . Quán chi thì s t t i cái th y và cái hi u r ch ròi

v xúc th c cái th y và cái hi u r v xúc th c r i thì ta h t còn b ng m c vào ba lo i c m th . Không còn b ng m c vào ba lo i c m th thì các v t có h i d ng công gì n a, b i vì t t c nh ng gì c c làm xong. (C) Này các th y kh kh i quán chi u v m th c nào? Ví d có m hay m t thôn làng g n bên b n khi không còn th y khói l a. Lúc b y gi có m t

rí tu , không mu phía kh mu phía an l c, không mu n o ch t, ch mu ng v n o s i y

ng: N n kia có cháy l n, tuy không còn khói, không còn ng n l a

u ta không tránh mà ltrong ch n y thì ch c ch n s ch t,

không còn nghi ng gì nth i kia quy nh b ho c thôn làng m th c, v kh i quán chi . Quán chi thì s c cái th y và cái hi u r v ni m th c cái th y và cái hi u r v m th c r i thì ba lo i tham ái s n tr . Ba lo i

n tr r i thì v t có tu có h i lao tác gì n a, vì cái gì c c làm xong. (C) Này các th y kh khchi u v th c th c nào? Ví d quân lính canh tu n c a v qukia v a b c m o t c, trói

i y l u t i tr p, k o t c b ph t b ng cách

n kh s su t c

th c th c v khph i quán chi . Quán chith thì s c cái th y và cái hi u r ch ròi v th c th c cái th y và cái hi u r ch ròi v th c th c r i thì

c cái th y và cái hi u r ch ròi v danh s c cái th y và cái hi u r ch ròi v danh s c r i thì v

t có tu có h i d ng công gì n a, vì cái gì c

B t nói kinh này xong, các v kh u hoan h ph ng hành (CC).

T p A Hàm, Kinh 373 H ng (Sharing the Merit)

14 Chanting M

Chanting M

Opening Verse (Khai Kinh) Namo Tassa Bhagavato Arahato Samma Sambuddhassa (3x) (B) The Dharma is deep and lovely. We now have a chance to see, study, and practice it. We vow to realize its true meaning. (B) Happiness in the Present Moment (Hi n Pháp L c Trú) The past has already gone, and the future has not yet come. Let us not drown ourselves in regret for what has passed or in expectations and worry for the future. The Buddha has said that we can live peaceful, happy, and free in this present moment.

and let go of our sadness and anxiety. Let us come back to ourselves and establish ourselves in what is present right now. Let us learn to recognize the conditions for happiness that are present within us and around us. Can we hear the birds singing and the wind in the pines? Can we see the green mountains, the white clouds, the golden moon? The Pure Land is available in the present moment. Every day we can enjoy ourselves in the Buddha Land.

Every mindful breath and step takes us to the Pure Land, revealing all the wonders of the Dharma body. (B) I am determined to let go of hurrying, competing, being busy and disgruntled. I shall not run after fame, power, riches, and sex, because I know that this does not lead to true happiness. All they will bring me is misery and misfortune. I shall learn to know what is sufficient, to live simply, so that I have time to live deeply every moment of my daily life, giving my body and mind a chance to heal, and to have the time to look after and protect those I have vowed to love. I shall practice for my mind to grow in love and compassion, so that I have the ability to help

Chanting M 15

beings anywhere who are drowning in craving. I ask the Buddhas everywhere to protect and guide me, to support me on my path,

so that I can live in peace, joy, and freedom every day, fulfilling the deepest aspiration as your disciple whom you trust and love. (BB)

Discourse on the Four Kinds of Nutriments (Kinh B n Lo i Th c Ph m) This is what I heard one time when the Buddha was in Anathapindika monastery in the Jeta Grove near the town of Shravasti. That day, the Buddha told the monks, There are four kinds of nutriments which

enable living beings to grow and maintain life. What are these four nutriments? The first is edible food, the second is the food of sense impressions, the third is the food of volition, and the fourth is the food of consciousness. Bhikshus, how should a practitioner regard edible food? Imagine a young couple with a baby boy whom they look after and raise with all their love. One day they decide to bring their son to another country to make their living. They have to go through the difficulties and dangers of a desert. During the journey, they run out of provisions and fall extremely hungry. There is no way out for them, and they discuss the following plan, one son whom we love with all our heart. If we eat his flesh, we shall survive and manage to overcome this dangerous situation. If we do not eat his flesh, all

they kill their son. With tears of pain and gritting their teeth, they eat the flesh of

their son, just so as to be able to live and

The Buddha asked,

wanted to enjoy its taste and because they wanted their bodies to have the nutriment that would make them more

The monks replied, The Buddha asked,

survive and escape from the dangers of

The monks replied,

The Buddha taught, we ingest edible food, we should train

we meditate on it in this way, we shall have clear insight and understanding, which puts an end to misperceptions about edible food, and our attachment to sensual pleasures will dissolve. Once the attachment to sensual pleasures is transformed, there are no longer any internal formations concerning the five objects of sensual pleasure in the noble

16 Chanting M

disciple who applies himself to the training and the practice. When the internal formations still bind us, we have to keep returning to this world. (B) How should the practitioner meditate on the food of sense impressions? Imagine a cow which has lost its skin. Wherever it goes, the insects and maggots that live in the earth, in the dust, and on the vegetation, attach themselves to the cow and suck its blood. If the cow lies on the earth, the maggots in the earth will attach themselves to it and feed off of it. Whether lying down or standing up, the cow will be irritated and suffer pain. When you ingest the food of sense impressions, you should practice to see it in this light. You will have insight and understanding which puts an end to misperceptions concerning the food of sense impressions. When you have this insight you will no longer be attached to the three kinds of feeling. When no longer attached to the three kinds of feeling, the noble disciple does not need to strive anymore because whatever needs to be done has already been done. (B) How should the practitioner meditate on the food of volition? Imagine there is a village or a large town situated near a pit of burning charcoal. There are only the smokeless, glowing embers left. Now there is an intelligent man with enough wisdom who does not want to suffer and only wants happiness and peace. He does not want to die, and he only wants to live. He thinks, very great, although there is no smoke and there are no flames. Still, if I have to

go into that pit, there is no doubt that I

to leave that large town or that village and go somewhere else. The practitioner should meditate like this on the food of volition. Meditating like this, he will have insight and understanding, which puts an end to misperceptions about the food of volition. When he arrives at that understanding, the three kinds of craving will be ended. When these three cravings are ended, the noble disciple who trains and practices will have no more work to do, because whatever needs to be done has already been done. (B) How should the practitioner meditate on the food of consciousness? Imagine that the soldiers of the king have arrested a criminal. They bind him and bring him to the king. Because he has committed theft, he is punished by people piercing his body with three hundred knives. He is assailed by fear and pain all day and all night. The practitioner should regard the food of consciousness in this light. If he does, he will have insight and understanding, which puts an end to misperceptions concerning the food of consciousness. When he has this understanding regarding the food of consciousness, the noble disciple who trains and practices will not need to strive anymore, because whatever needs to be done has When the Buddha had spoken, the monks were very happy to put the teachings into practice. (BB)

Samyukta Agama, Sutra 373 Sharing the Merit (H ng)

Bài T ng N 17

Bài T ng N

K M Kinh (Opening Verse)

c B t Shakyamuni (3x) (C) Pháp B t cao siêu m u nhi m

c th trì Xin nguy n tu

n vi. (C)

i T m H t Gi ng T t (C) (Watering Seeds of Joy) Con có cha, có m Cha m có trong con Nhìn m cha, con th y Có con trong cha m . Con có B t, có T B t, T có trong con Nhìn B t, T , con th y Có con trong B t, T . (C) Con là s ti p n i C a cha m , t tiên, Con xin nguy n gìn gi Và ti p t c nu ng Nh ng h t gi ng an lành,

nh phúc p nh n

T cha m , t tiên. n di n

Nh ng h t gi ng tiêu c c S hãi và kh

d n d n chuy n hóa. (C) Con là s ti p n i C a B t và T s

Nh ng h t gi ng t bi Hi u bi t và th nh t

n cho con Con xin nguy n gìn gi

i t m và nuôi l n. Con xin nguy n ti p n i S nghi p B t và T Và c công th c hi n Nh ng gì B t và T

Trong cu c s ng hàng ngày Con xin nguy n gieo r c H t gi ng c a t bi Trong chính b n thân con Và trong lòng k khác. Con nguy i t m Nh ng h t gi ng thèm khát B ng và h n thù

i. Con bi t n u th c t p

Trong vòng b y hôm thôi

c tình tr ng,

Tái l c truy n thông Làm n c n i Chuy c ni Làm l n lên h nh phúc.

c Th Tôn Ch ng minh cho lòng con H p nh t c thân tâm

u kính l y. (CC)

18 Bài T ng N

Trì T ng ng v B t và Thánh Chúng trên h i Trúc Lâm. (3x) (C)

Kinh Tu i Tr Và H nh Phúc (Discourse on Youth and Happiness) (C)

c nghe vào m t th i mà B tu vi n Trúc

M t s m mai n , có v kh i trên b r i xu c t m g i.

T m xong v y lên b i cho khô mình m y r i m c áo vào. B y gi có m t v thiên n xu t hi n, hào quang t thân hình phát ra sáng chói, soi rõ c b sông. Thiên n nói v i v kh t , y là m t

i m i xu t gia. Tóc còn xanh, tu i còn tr , gi th y ph i xông

m châu báu, ng th

th h y l i b nh i v i cu i th t c, ch ng s bi t ly, c o b ng vào

ng xu t gia h o. T i sao l i b cái l c thú hi n t c thú phi th V kh , cái l c thú hi n t c thú phi th i?

cái l c thú phi th tìm t i cái l c thú chân th c trong hi n t i

y ch V thiên n h i, nào là b cái l c thú phi th tìm t i cái l c thú chân th c trong hi n t V kh , c Th Tôn có d y: Trong cái vui phi th i c a ái d c, v ng t r t ít mà ch ng r t nhi u, cái

ng th r t bé mà tai h a r t l n. Tôi gi n pháp, lìa b c nh ng ng n l a phi t cháy. Hi t ngoài th i gian,

mà th y, t t, t mình có th giác tri. Này thiên n i là b cái l c thú phi th t t i cái l c thú chân th c trong hi n t V thiên n l i h i v kh , c Th Tôn l i nói trong cái vui phi th i c a ái d c, v ng t r t ít mà ch ng r t nhi ng th r t bé mà tai h a r t l n? T c Th Tôn l i nói an trú trong hi n pháp là lìa b c nh ng ng n l a phi t ngoài th mà th y, t mình thông

t, t mình có th V kh l i, i xu c có m s c gi ng bày r ng rãi nh ng giáo pháp và lu t nghi mà

t. Hi n c Th g ng tre

có th t i v i i trình bày nh ng nghi v n c a thiên

n . c d y cho thiên n tùy nghi th

V thiên n nói,

c các v thiên gi có nhi u uy l c túc tr c bao quanh, tôi không d gì

t i g i mà h o. N u th y có th n ch c Th th nh v c giùm tôi thì tôi s theo th

Bài T ng N 19

V kh , V thiên n , , vâng, tôi s theo tôn gi Lúc y v kh t , cúi

u làm l ng m i v thiên n thu t lên cho B t nghe. R i th y ti p, ch c Th Tôn, n u v thiên n kia có tâm thành kh n thì gi này v có m t i, còn n u không thì có l v Lúc b y gi có ti ng v thiên n t xa nói l i,

t i g n.

c Th Tôn li n nói cho thiên n nghe bài k

y rõ ái d c M ng vào ái d c

o t ng v ái d c i v n o ch

R i B t h i v thiên n , u bài k y không? N u thì c V thiên n b ch B t, hi u, b c Th Tôn. Con th t tình

u, b c Thi n Th B t l c cho v thiên n nghe m t bài k khác:

ng ái d c Tâm ái d c không sinh Tâm ái d c không sinh Ai cám d

R i B t h i v thiên n , này, con có hi u không? N u không hi u thì con c

V thiên n b ch B t, hi u, b c Th hi u, b c Thi n Th B t l c cho v thiên n nghe m t bài k khác:

c c ng T o ra nhi u r i r m Ba m t r i

c xong, B t l i h i v thiên n , u bài k u không

hi u thì con c V thiên n b ch B t, hi u, b c Th Tôn. Con vhi u, b c Thi n Th B t l c cho v thiên n nghe m t bài k khác n a:

d t ba m n Tâm l ng, h t mong c u M n c i b

R i B t h i v thiên n , n này con có hi không? N u không thì con v n có th h V thiên n b ch B t, u, b ch

c Th u, b ch c Thi n Th Kinh này B t d y, v thiên n vui m ng vâng theo, bivà không ai còn trông th ng cô

a. (CC) Tam Di Kinh - T p A Hàm, 1078,

t ng Kinh i Chánh 99 H ng (Sharing the Merit)

20 Chanting N

Chanting N

Opening Verse (Khai Kinh) Namo Tassa Bhagavato Arahato Samma Sambuddhassa (3x) (B) The Dharma is deep and lovely. We now have a chance to see, study, and practice it. We vow to realize its true meaning. (B) Watering Seeds of Joy

i T m H t Gi ng T t) My mother, my father, they are in me. And when I look, I see myself in them. The Buddha, the patriarchs, they are in me. And when I look, I see myself in them. I am a continuation of my mother, my father, and my ancestors. It is my aspiration to preserve and continue to nourish seeds of goodness, skill, and happiness which I have inherited. It is also my desire to recognize the seeds of fear and suffering I have inherited, and, bit by bit, to transform them. I am a continuation of the Buddha and my spiritual teachers. It is my deep aspiration to preserve, nourish, and develop

the seeds of understanding, love, and freedom which they have transmitted to me. I desire to continue the career of the Buddha and my Ancestral Teachers, and do my best to realize all that the Buddha and my Ancestral Teachers expect of me. In my daily life, I also want to sow seeds of love and compassion in my own consciousness and in the hearts of other people. I am determined not to water seeds of craving, aversion, and violence in myself and the other. I know that if I practice all this in the right way, after only seven days, I shall already have been able

Chanting N 21

to change the situation, establish communication, bloom with a smile, heal pain, and increase my happiness.

Please, Lord Buddha be witness to what is in my heart. With mind and body in perfect unity, I bow my head and prostrate. (BB)

Discourse on Youth and Happiness (Kinh Tu i Tr Và H nh Phúc) I heard these words of the Buddha one time when the Lord was staying at the Bamboo Forest Monastery near the town of Rajagriha. At that time there was a bhikshu who, in the very early morning, came to the banks of the river, took off his upper robe and left it on the bank, and went down to the river to bathe. After bathing, he came out of the river, waited until his body was dry, and then put on his upper robe. At that time a goddess appeared, whose body, surrounded by light, lit up the entire bank of the river. The

Your hair is still black; you are very young. At this

perfumed with oils, adorned with gems and fragrant flowers, enjoying the five kinds of sensual desire? Why have you abandoned your loved ones and turned your back on the worldly life, living alone?

ur faith in monastic practice. Why have you abandoned the pleasures of this moment

abandoned the present moment in order to seek pleasures in a distant future. I have abandoned pleasures that are

untimely for the deepest happiness of this

World-Honored One has taught: In the joy associated with sensual desire there is little sweetness and much bitterness, tiny benefits, and a great potential to lead to disaster. Now, as I dwell in the Dharma

up the burning fire of afflictions. The Dharma is available here and now. It is outside of time, and it always invites us to come and see it. It is to be realized and experienced by each of us for ourselves. That is what is meant by abandoning untimely pleasures in order to arrive at the deepest happiness of the present

The goddess asked the bhikshu again,

-Honored One say that in the untimely pleasure of sensual desire there is little sweetness and much bitterness, its benefit is tiny but its potential to lead to disaster is great? Why does he say that if we dwell in the Dharma that is available here and now, we are able to give up the flames of the

22 Chanting N

afflictions that burn us? Why does he say that this Dharma belongs to the present moment, is outside of time, always invites us to come and see it, is available here and now, and is realized and experienced

ordained for two years. I do not have the skill to explain to you the true teachings and the wonderful precepts that the World-Honored One has proclaimed. The World-Honored One is presently nearby, in the Bamboo Forest. to him and ask your questions directly? The Tathagata will offer you the Right Dharma, and you will be able to receive and practice the

at this moment the Tathagata is surrounded by powerful and influential gods and goddesses. It would be difficult for me to have the chance to approach him and ask about the Dharma. If you would be willing to ask the Tathagata these questions on my behalf, I will

The goddess

The bhikshu went to the place where the Buddha was staying, bowed his head and prostrated before the Buddha. Then he withdrew a little and sat down to one side. He repeated the conversation he had just

had with the goddess, and then said, -Honored One, if this goddess had

not spoken sincerely, she would not have At that moment,

there was a sound from afamonk, I am here. The World-Honored One immediately offered this gatha:

concerning objects of desire. That is why they are caught in desire. Because they do not know what desire really is, they proceed on the path to d

you understand this gatha? If not, please

have not understood, World-Honored One. I have not understood, Well-Gone

So the Buddha recited another gatha for the goddess:

the desiring mind will not be born. When there is no desire, and no perception based on it,

Then the Buddha asked the goddess,

ave you understood this gatha? If not,

The goddess addressed the Buddha, have not understood, World-Honored

Chanting N 23

One. I have not understood, Well-Gone

So the Buddha recited another gatha for the goddess:

or equal, you cause dissension. When those three complexes have ended, nothi Then the Buddha asked the goddess,

ave you understood this gatha? If not,

have not understood, World-Honored One. I have not understood, Well-Gone

So the Buddha recited another gatha for the goddess:

complexes, our mind is stilled, we have nothing to long for. We lay aside all affliction and sorrow,

Then the Buddha asked the goddess,

ou understood this gatha? If not,

have understood, World-Honored One. I have understood, Well- The Buddha had finished the teaching. The goddess was delighted at what she had heard. Practicing in accord with these teachings, she disappeared. Not a trace of her was to be seen anywhere. (BB)

Samiddhi Sutta, Samyukta Agama 1078 (corresponds to Samyutta Nikaya 1.20 and Taisho 99)

Sharing the Merit (H ng) Reciting the sutras, practicing the way of awareness, gives rise to benefits without limit. We vow to share the fruit with all beings. We vow to offer tribute to parents, teachers, friends, and numerous beings who give guidance and support along the path. (BBB)

24 Bài T ng O

Bài T ng O

K M Kinh (Opening Verse)

c B t Shakyamuni (3x) (C) Pháp B t cao siêu m u nhi m

c th trì Xin nguy n tu

n vi. (C) Kinh Bát Nhã Hành (C) (Store of Precious Virtues Discourse: Practice of the Highest Understanding) Nh ng v B Tát i Di t tr ng ng i và phi n não Phát tâm t Ni t Bàn

u nên noi theo Bát Nhã .

n Châu Diêm Phù c th o và hoa qu

u do uy l c c Vô Nhi t Trì.

Các gi t B t

n thuy i c báo h nh t i th ng

u do uy l c T i Th ng Tôn. B t truy n con m t c a chánh pháp

t Th c hi n t ch ng và d i T t c u do uy l c B t. (C)

ng tuy t v i không n m b t Không có s ch ng, không B Nghe v y mà không th y khi p s Là B Tát kia hi c B t.

S c, th ng, hành, th c là không Không dính m y may, không x s B Tát Là ch ng B không n m b t. B Tát khi c u trí xu t gia Soi th n không th ng Bi t v y không tìm c u t M i th t là h nh trí B Tát. S c c a trí này là gì? Là soi th y t t c u không M t soi th y r i không ho ng s B Tát t giác và giác tha. Các u n s c, th ng, hành, th c Khi hành ph i hi c t tánh B Tát soi th y u u không

ng, không danh t . S c, th ng, hành, th c là không Không hành nên g ng hành Có hành nên không trí t i th ng

ng và t

Bài T ng O 25

N u hành t t quá kh u th ký

B n tánh t r i Kh vui không còn ch m t c. Hành mà không th y pháp s hành Là hành theo trí b c Thi n Th

c pháp vô s hành M i là Bát Nhã Hành t ng. Vô s hành y không th n m K ngu ch ng nói có không Có, không c u ch ng th t B Tát li u tri nên thoát kh i. B Tát bi c là huy n hóa

n s c, th ng, hành, th c ng t

Bát Nhã Hành t ng. (C) Th y hi n b n t t mách b o cho Nghe kinh Ph t M u không ho ng s Th n x ng Là vò ch Th c g i là B Tát?

ng m c các d c hành C u qu B không ch c Vì v y nên g i là B Tát. Th c g i là B Tát ? Là k t t nh Ch t h t tà ki n trong qu n sanh Vì v y nên g i Ma Ha Tát.

i hu c Ng i xe t ng c a Ph t th a Phát tâm B chúng sanh Cho nên g i là Ma Ha Tát.

o thu t gi Hóa hi i M i cõi th gi u huy n hóa Bi t th B Tát không s hãi. S c, th ng, hành, th c bu c ràng Bi t chúng không th t không c n c i Hành tâm B Tát ng m c

i là B Tát t ng. Th nào m nh danh là B Tát?

i Th chúng sanh Th i Th B Tát c ni m vui an n. C xe i Th a không n c T i cõi Ni t Bàn

không th a t t Vì th nên g i là Ni t Bàn. S hành B Tát không n c T t c ba th u thanh t nh Thanh t nh, vô úy, không hý lu n Là hành Bát Nhã Hành t ng. Khi B Tát hành h i trí

i t chúng sanh Không h phát kh i ni m chúng sanh Là hành Bát Nhã Hành t ng. B Tát kh i ni m vì chúng sanh Tu các kh h nh, có kh ng

ng chúng sanh Không ph i Bát Nhã Hành t ng. Bi t rõ t thân và chúng sanh Bi Sinh di t không hai, không phân bi t Là hành Bát Nhã Hành t ng.

26 Bài T ng O

B h t danh t và tên g i Các pháp sinh di t th gian này

t trí cam l vô t y Là hành Bát Nhã Hành t ng. B Tát hành s Bi n, không mong gì B n tánh pháp này bi t không th t Là hành Bát Nhã Hành t ng. N u không trú s c, không trú th

ng, hành và th c Mà ch Là hành Bát Nhã Hành t ng.

ng, kh và l c u là không

Không trú h u vi, không vô vi t v y.

mu n c u

Hay c u qu B : Không trú nh c

n ch ng th y b . N u nghe pháp này nh c

ng giác, ch ng B Th t c thân

i trí B Tát Không h c duyên giác và t Ch h c nh t thi H c cái phi h c m i là h c.

H c không th s m L c nh ng pháp khác Ch vui h c theo nh t thi t trí Th ng, hành, th . S c không h u trí, không vô trí Th ng, hành, th T tánh c a s

ng, vô nh , không phân bi t. B n tánh v ng không biên gi i B n tánh chúng sanh kia T tá n mé Trí th gian gi y. (C) Trí tu không s c, B Lìa t t c n Ni t Bàn N ng r i Ng i y trú c

i y i h ng sa ki p Không nghe B t nói ti chúng sanh Chúng sinh b t sinh, v n thanh t nh Là hành Bát Nhã Hành t ng. T t c ngôn t ta nói ra

ng Bát Nhã B t quá kh vì ta th ký S ch ng B i v lai. N ng th trì Bát Nhã Hành tung ch ng khác B t s hành

m, thu c, l c n loài ma không ch c. (CC)

i T ng i Chánh, kinh th 229 H ng (Sharing the Merit)

Chanting O 27

Chanting O

Opening Verse (Khai Kinh) Namo Tassa Bhagavato Arahato Samma Sambuddhassa (3x) (B) The Dharma is deep and lovely. We now have a chance to see, study, and practice it. We vow to realize its true meaning. (B) The Store of Precious Virtues Discourse: Practice of the Highest Understanding (Kinh Bát Nhã Hành) Bodhisattvas who in this life endeavor to remove all obstacles and afflictions, giving rise to a peaceful mind with confidence, dwelling in awakened calm rely on the Practice of the Highest Understanding. All the rivers on Rose Apple Island, producing healing herbs, fresh fruit and flowers, derive their power from the Naga King who dwells in the cool Manasarowara Lake. If all the hearer-disciples of the Buddha use skillful means to teach the Dharma, to help people experience joy, taste the fruit of happiness, and practice the holy life, it is thanks to the sacred power of the Tathagata. The Buddha transmits the Eyes of the Dharma. His disciples learn, practice, realize, and teach it to others thanks to the power and strength of the Buddha. The incomparable understanding is not to be grasped. It is not an object of realization. There is no awakening.

28 Chanting O

Hearing this without feeling terror is a bodhisattva who understands the Buddha. Forms, feelings, perceptions, mental formations, and consciousness are all empty. The bodhisattva is not caught in anything, not settling or abiding in any dharma. This is to realize the awakened mind without grasping. When aspiring to leave the shelter of afflictions, the bodhisattva realizes that the Five Aggregates are without true nature. Thus one does not seek the peace of Nirvana. This is to realize the wisdom of a bodhisattva. What is the object realized by this understanding? It is to shine the light of insight and see that all is empty. With this insight, there is no longer any terror. The bodhisattva awakens oneself and others. (C) When practicing, one must understand the true nature of forms, feelings, perceptions, mental formations, and consciousness. The bodhisattva sees that the aggregates are empty and practices signlessness, with no conventional designation. The Five Aggregates are empty. The bodhisattva does not get caught in the form, and this ness Where there is is not the highest understanding. It is not concentration on signlessness and Nirvana. If one can practice this silent awakening, all Buddhas of the past empower this person. Knowing the true nature of causes and conditions, neither suffering nor delight can touch such a being. Practicing with no object of practice is practicing in accord with the wisdom of the Sugata the Well-Gone One. Practicing with the spirit of non-practice,

Chanting O 29

this is the Practice of the Highest Understanding. The practice without object cannot be grasped. Foolish people are caught in the signs of -

- . The bodhisattva of awakened understanding transcends both. The bodhisattva, free of signs, knows that the Five Aggregates are a magic show. This practice is silent awakening the Practice of the Highest Understanding. Taught by good teachers and spiritual friends, one has no fear upon hearing the Discourse on the Mother of All Buddhas. But with deluded teachers and friends traveling the wrong path, a person is like a clay pot that has not been fired. Whom is called a bodhisattva? One, who is no longer caught by sensual desire, One, who aspires to the fruit of awakening without being caught by it, is thus called a bodhisattva. Whom is called a mahasattva? One, who has comprehended the absolute truth and cut through all wrong views in the world, is thus called a mahasattva, a great being. With great generosity, great wisdom, and virtuous power, this being sits aboard the highest vehicle of the Buddha and gives rise to the awakened mind to save all beings, is thus called a great being. Like a magician at the crossroads, giving rise to an illusory crowd and cutting off their heads, all worlds are just as illusory. Knowing this, the bodhisattva feels no fear.

30 Chanting O

The Five Aggregates are ropes that bind. Knowing that they are not real, there is no need to untie them. Practicing with an awakened mind, not caught in anything, that is why one is called the highest bodhisattva. Whom is called a bodhisattva? One who rides on the great vehicle to rescue all beings. The Great Vehicle is vast as space. All beings can ride on it in joy and in safety. The Great Vehicle cannot be grasped by ideas. It goes to Nirvana, but Nirvana is everywhere. The destination cannot be seen, like a fire gone out. This is why it is called Nirvana. (C) The object of practice cannot be grasped. All Three Times are pure and silent. Silent of notions, silent of fear, and silent of speculation It is the Practice of the Highest Understanding. When engaging in the Practice of the Highest Understanding and giving rise to great love and compassion to help beings, the bodhisattva never thinks This is the Practice of the Highest Understanding. When a bodhisattva gives rise to the notion of , practices austerities, and sees the sign of this is still being caught in the signs of nd of s This is not the Practice of the Highest Understanding. Knowing clearly one's own nature and that of other living beings, and knowing that all phenomena are of the same nature, that birth and death are not two, not distinguishable this is the Practice of the Highest Understanding. Abandoning all names and conventional designations, abandoning all worldly phenomena with the appearance of birth and death, attaining this nectar of incomparable wisdom this is the Practice of the Highest Understanding.

Chanting O 31

When a bodhisattva practices like that, knowing that these are skillful means, not pursuing anything, realizing that the nature of phenomena are not real this is the Practice of the Highest Understanding. If one does not rely on forms, feelings, perceptions, mental formations, and consciousness, and only relies on the perfect teachings this is the Practice of the Highest Understanding. Permanence and impermanence, suffering and joy, self and non-self, all are empty. Not abiding in a world of the conditioned or unconditioned, like the Buddha, one abides in the practice of signlessness. Aspiring to the fruit of the hearer-disciple, the self-achieved Buddha, or the Fully Awakened Buddha, if a person does not have endurance of the above practice, it is impossible to arrive. It is like crossing a great river without being able to see the other shore. If someone hears these teachings and is determined to realize the highest awakening, to attain enlightenment, and to see that the nature of all things is one's own nature this is the great wisdom the Tathagata is proclaiming. A bodhisattva who practices great wisdom in this way does not train in the way of a hearer-disciple or a self-achieved Buddha, but trains only in the boundless knowledge of the Tathagata. Learning the non-learning is the true learning. Training in no forms, no feelings, no increasing and no decreasing, and not training in any other way, joyfully training only according to boundless knowledge this is also true for feelings, perceptions, mental formations, and consciousness. Form is neither with wisdom nor without wisdom. Feelings, perceptions, mental formations, and consciousness are also like that.

32 Chanting O

The nature of form is like empty space equal, non-dualistic, and non-discriminatory. The basic nature of wrong perceptions is without limit, as is the basic nature of all living beings. The nature of space is without obstruction. So is the wisdom of the one who perfectly understands the world. The Buddha has said that wisdom is not found in form. When clinging to perceptions is released, Nirvana is there. Whoever has given up clinging to perceptions, this person's mind and speech dwell in suchness. For as many lifetimes as there are grains of sand in the Ganges, one will not hear the Buddha utter the words Living beings are birthless, pure, and silent from the beginning. This is the Practice of the Highest Understanding. Since every word I have ever uttered contains the meaning of the Highest Understanding, the last Buddha [Dipankara] transmitted to me the prediction that I would awaken in this very life. The actions of one who receives and practices this understanding are not less than that of a Buddha. Swords, poison, fire, water, and all the efforts of Mara cannot touch such a person. (BB)

Prajnaparamita Ratnaguna Samcaya Gatha. Taisho Revised Tripitaka 229 Sharing the Merit (H ng) Reciting the sutras, practicing the way of awareness, gives rise to benefits without limit. We vow to share the fruit with all beings. We vow to offer tribute to parents, teachers, friends, and numerous beings who give guidance and support along the path. (BBB)

Bài T ng P 33

Bài T ng P

K M Kinh (Opening Verse)

c B t Shakyamuni (3x) (C) Pháp B t cao siêu m u nhi m

c th trì Xin nguy n tu

n vi. (C) Trì T ng

ng v B t và Thánh Chúng trên h i K Viên. (3x) (C)

i B t R n (C) (Discourse on Knowing the Better Way to Catch a Snake)

c nghe h i B t còn du hành Xá V n C p Cô

c r ng cây K o y, khSá, v i hu n luy n chim

, hi u bi t c a tôi v u B t d ng th d c l c không ph ng ng i cho s tu t , nhi u v kh i A Lê Sá và h i,

ng theo s hi u bi t c l i B t d ng th d c l ng ng i gì cho s tu t p, có ph i th Lê Sá tr l i, n h u, qu th ng B t không cho s

ng th d c l ng ng i cho s tu t kh o,

, ng bài báng và vu kh c Th Tôn.

c Th Tôn không h y; bài báng và vu kh c Th Tôn là không t d c l ng ng i cho s tu t p. Th t nhi u ví d nói v

b tà ki n c các v kh b

n không nghe, v n c th tà ki n c a mình, v n m t m c nói r th c, ngoài ra các ý ki u sai l m. Can thi n ba l n mà không có hi u qu , các v kh ng d y b

tìm t i B nh l i i, các v ng i l i m t bên và

b ch l i t s v i B t. B t cho g i khA Lê Sá, qu trách th y và d y các v kh t s :

ng giáo pháp tôi nói, các th y ph i tìm hi t cách th ng t n

c r i mN t

ng t c h t hãy nên h i l i chính tôi ho c h i l i các b c trí gi và các b c ph m hT i sao? Có nh i thi u trí tu , vì có nh n th c sai l c v

c nh c n trong các th kinh, ca v nh, ký thuy t, k t ng, nhân duyên, so n l c, b n kh i, th thuy t, sinh x , qu ng gi i, v t ng h u pháp và thuy t ngh . Nh i c v i ch ý tranh lu c vì m p gi k t

34 Bài T ng P

vào s ng mà không ti p nh c a kinh. H tr i qua nhi u

gian nan c c kh mà không có l i ích gì, r t cùng ch thêm m t m ng

t r n mi n hoang dã, th y r n l n li n l y tay ch p vào mình nó cho nên b r u l i m vào tay, vào chân ho c vào m t b ph n khác c a

. B t r y thì không có ích l i gì mà l i mang h a vào thân. Lý do là t i y không bi t th thu t b t r n.

i hv y: Vì không bi t cách h c hhi c. Nh ng k khôn ngoan s bi t khéo léo ti p nhkhông có nh ng ki n gi o l n. H không h c vì mtranh cãi. H h c v i m ng gi i thoát. Vì v y h không h c c kh và lao nh c. H t r n mà bi t s d ng m t khúc cây có n ng s n vùng hoang dã, th y r n l n, h n n ng ngay xu ng c r n và l y tay b u r n. R n kia tuy có th qu n tay, qu n chân ho c m t b ph n khác c i b t r nào m i y

c. B t r y không c c kh mà c, ch i y bi t

rõ th thu t b t r i con trai ho c con gái nhà lành khi h c h n

i khéo léo ti p nho l n thì

m i n c chánh pháp. H không h c h i v i mch h c v i m u gi i thoát. H không c n tr i qua nh ng c c kh và nh c nh n. (C) Các v kh u l n nói v i quý

v v ví d chi n quý v ph i bi t buông b chi c b ng n m gi nó k quá. Ví d có m t hôm

c trên núi tràn v thành dòng l n làm ng p l t và trôi d t nhi u th . Có k mu n qua bên kia b mà không có thuy i y

, c c n ph i qua bên kia, an mà

qua. y r i li m cây c i k t l i thành m t chi c bè và dùng

t dòng sang b bên kia m t cách an n. Qua bên kia r i y

, t bao nhiêu công phu và thì gi m i k c chi c bè và nh nó m i qua c bên này. V y ta không nên b nó. Bây gi ta ph i khiêng nó lên vai ho i y nói r . Các v kh

i có ích l i gì

Các v kh , c Th Tôn,

B t nói, kia làm th chi c bè y có th ti p t

r ng, t dòng n, v y ta nên th chi c bè l i

xu c ho nó bên b y n sau s i dùng

khth thì có l Các v kh , c Th Tôn,

B t d y, u l n nói v i các v v ví d chi c bè là vì th . Pháp mà còn ph i buông b , hu ng là cái không ph i Pháp. (C)

Bài T ng P 35

Này các v kh ki n x là sáu lo i nh n th c sai l m nên buông b . Sáu ki n x y là nh ng gì?

c h t là s c thân. S c thân, dù thu c quá kh , v lai hay hi n t i, dù bên trong hay bên ngoài, dù vi t ho

p hay x u, dù xa hay g n, s c thân không ph i là c a ta, không ph i

i là th n ngã. V kh i bi t quán chi th c s th t v s c thân. Th hai là c m th . Th ba là tri giác. Th tâm hành. Nh ng pháp y dù thu c quá kh , v lai hay hi n t i, dù bên trong hay bên ngoài, dù vi t ho p hay x u, dù xa hay g u không ph i là c a ta, không ph i là th n ngã. Th nh n th c: Nh ng gì ta th y, nghe, bi t, n m b m, trong th i gian này hay trong th i gian khác, nh ng th u không ph i là c u không ph u không ph i là th n ngã. Sau h t là th gi i. Có k quan ni m r ng, gi i là th n ngã, th n ngã là th gi i, th gi i là ta, ta s t n t i không bi n d ch sau khi ch n không mòn di th y r ng th gi i không ph i là c a ta, không ph i là ta, không ph i là th n ngã. Quán chi th c s th t

y v th gi

t v kh ng d y tr t vai áo bên ph i ra, ch ng v B t và b ch, Tôn, có th vì m t lý do n i t i mà có s ho ng s và lo bu n

B t d y, . N u có k nh n th c và

, n không có, r i tr nên có, mà bây gi tôi l i

Nh n th th thì k y có th u, than khóc và

m ng n ph i tr i. ho ng s và lo bu n có lý do n i

t V kh i, Tôn, có th có m t lý do ngo i t n s ho ng s và lo bu n hay không B t d y, . Gi s có k nh n th c

, th gi t n t i mãi v

i y g p B t hay m t i h c trò c a B thông minh,

trí tu thuy t pháp cho nghe v s x ly các ki n ch p v thân, v ngã, v ngã s , v s buông b ngã m n, tri n s và l u ho c, k y có th ng, là h t, ta ph i buông b t t c , ta không ph i là th gi i, là ta, là th n ngã, ta s không th t n t i mãi mãi v sau, sau khi ch t ta s hoàn to n di t, không còn gì n mà ghi nh , k y có th

m ng n ph i tr i t i có th n s ho ng s và lo bu n. Các v kh có nh n th c v

n và v t cái gì

36 Bài T ng P

ng trú, không bi n d ch và không ho i di

ch Th

t cái gì mà ta ti p nh n và n m b t v i s tham ái mà l i không gây ra lo l ng, m t nh c, than khóc, kh tuy t v ng

ch Th

có th y ch t a nào cho m t ngã ki i lo l ng, m t nh c, than khóc, kh t v ng hay

ch Th

m! Vì có ý ni m v ta cho nên có ý ni m v c a ta, n u không có ý ni m v ta thì s không có ý ni m v c a ta. Ta và c u là nh ng ý ni m không th n m b c, không th thi t l c. Nh ng nh n th c sai l m y n u phát sinh trong tâm ta s k t thành nh ng tri n s . Nh ng tri n s c phát sinh t nh ng khái ni m không n m b c

c. Ph i là nh ng

nh n th c sai l m và nh ng h u qu n i dài c a nh ng nh n th c sai l m

ng h p khlàm ngh hu n luy

N ng (s c, th ng, hành, th c và th gi i) y mà không th y có cái ta và cái c a ta, v kh không b ng vào nh ng ràng bu c c a cu c

i. Vì không b ng cho nên không ho ng s , không ho ng s cho nên

c Ni t Bàn. V y bi t luân h i kh m d i s ng ph m h u c

không còn b sinh t n a, và nh n th c c chân lý th c t i. M t v kh

th c c thành quách, m

c l thánh trí. Các v kh ng h p c a các v kh i thoát. Vua tr Thích, Sanh Ch , Ph m Thiên và quy n thu c c a h dù có

nào th y c d u tích y c c a tâm th c

ng nói, ng thái cao ng thái mát m

Lai là tr ng thái không nóng blà tr ng thái không còn s nghe tôi gi ng d nên nhi u v sa môn và phv ng ngôn, là không chân th t. H nói,

i di t; trong

khi chúng sanh là nh ng th c th có thNh u h ch c s ch nói pháp di t kh n trN u có b ai t i m ng nhi c, khiêu khích, ph h gi n d i, không h ghét b không có ý tr thù. N u có k t i la m ng, ph s ph n r ng: N i t i cung kính, cúng

ng, l bái và tôn trkhông ph i vì th n.

i n là vì thành qu c a s t ng và c a s chuy

Các v kh t nói xong, hoan h ph ng hành. (CC)

Kinh A Lê Sá, kinh s 220 c a b Trung A Hàm (26, C).

H ng (Sharing the Merit)

Chanting P 37

Chanting P

Opening Verse (Khai Kinh) Namo Tassa Bhagavato Arahato Samma Sambuddhassa (3x) (B) The Dharma is deep and lovely. We now have a chance to see, study, and practice it. We vow to realize its true meaning. (B) Discourse on Knowing the Better Way to Catch a Snake i B t R n) I heard these words one time when the Buddha was staying at the Anathapindika Monastery in the Jeta Park, near Shravasti. At that time, the Bhikshu Arittha, who before being ordained had been a vulture trainer, had the wrong view that according to the teachings of the Buddha, sense pleasures are not an obstacle to the practice. After hearing this, many bhikshus went to Arittha and

believe that the Buddha teaches that sense pleasures are not an obstacle to

I believe the Buddha does not regard sense pleasures as an obstacle to the

teachings and even slander him. The Lord has never said that sense pleasures are not an obstacle to the practice. In

fact, he uses many examples to teach that sense pleasures are an obstacle to the practice. You should abandon your

Although the bhikshus counseled Arittha in this way, he was not moved to change his view. Three times they asked him to abandon his wrong view, and three times he refused, continuing to say that he was right and the others were wrong. Having advised him like this to no effect, they stood up and left. They went to the Buddha and recounted all that they had seen and heard. The Buddha summoned Arittha, admonished him, and taught all of the

understand my teachings thoroughly before you teach or put them into practice. If you have not understood the meaning of any teaching I give, please ask me, or one of the elder brothers in the Dharma, or one of the others who is

38 Chanting P

excellent in the practice of it. There are always some people who do not understand the letter or the spirit of a teaching and, in fact, take it in the opposite way of what was intended, whether the teachings are offered in the form of verse or prose, predictions, verse summaries, interdependent origination, similes, spontaneous utterances, quotations, stories of previous births, wonderful occurrences, detailed commentaries, or clarifications with definitions. There are always some people who study only to satisfy their curiosity or win arguments, and not for the sake of liberation. With such a motivation, they miss the true spirit of the teaching. They may go through much hardship, endure difficulties that are not of much benefit, and eventually exhaust themselves. Bhikshus, a person who studies that way can be compared to a man trying to catch a poisonous snake in the wild. If he reaches out his hand, the snake may bite his hand, leg, or some other part of his body. Trying to catch a snake that way has no advantages and can only create suffering. Bhikshus, understanding my teaching in the wrong way is the same. If you do not practice the Dharma correctly, you may come to understand it as the opposite of what was intended. If you practice intelligently, however, you will understand both the letter and the spirit of the teachings and will be able to explain them

correctly. Do not practice just to show off or argue with others. Practice to attain liberation, and, if you do, you will have little pain or exhaustion. Bhikshus, an intelligent student of the Dharma is like someone who uses a forked stick to catch a snake. When this person sees a poisonous snake in the wild, he places the stick right below the head of the snake and grabs tneck with his hand. Even if the snake

another part of his body, it will not bite him. This is the better way to catch a snake, and it will not lead to pain or exhaustion. Bhikshus, a son or daughter of good family who studies the Dharma needs to apply the utmost skill to understanding the letter and the spirit of the teachings. He or she should not study with the aim of boasting, debating, or arguing, but only to attain liberation. Studying in this way, with intelligence, he or she will have little pain or exhaustion. (B) Bhikshus, I have told you many times the importance of knowing when it is time to let go of a raft and not to hold onto it unnecessarily. When a mountain stream overflows and becomes a torrent of floodwater carrying debris, a man or woman who wants to get across might

s this Assessing the situation, she

may decide to gather branches and grass, construct a raft, and use it to cross

Chanting P 39

to the other side. If, after arriving on the other side, however, she thinks, lot of time and energy building this raft. It is a prized possession, and I will carry it with If she puts it on her shoulders or head and carries it with her on land, bhikshus, do you think that would be intellige

-

ld she have

acted more wisely? She could have e get across

the water safely. Now I will leave it at the else to use in

the s

-

teaching on the raft many times to remind you how necessary it is to let go of all the true teachings, not to mention teachings that are not true. (B) Bhikshus, there are six bases for views. This means that there are six grounds of wrong perception that we need to drop. What are the six? First, there is form. Whether belonging to the past, the future, or the present, whether it is our own form or the form of someone else, whether subtle or gross, ugly or beautiful, near or far; such form is

not mine, is not me, is not the self. Bhikshus, please look deeply so that you can see the truth concerning form. Second, there are feelings. Third, there are perceptions. Fourth, there are mental formations. Whether these phenomena belong to the past, the present or the future, whether

whether they are subtle or gross, ugly or beautiful, near or far; such phenomena are not mine, are not me, are not the self. Fifth, there is consciousness. Whatever we see, hear, perceive, know, mentally grasp, observe, or think about at the present time or any other time is not ours, is not us, is not the self. Sixth, there is the world. Some people

world. The world is me. I will continue to exist without changing, even after I die. I

Please meditate so you can see that the world is not mine, is not me, is not the self. Please look deeply so you can see the truth

Upon hearing this, one bhikshu stood up, bared his right shoulder, joined his palms respectfully, and asked the Buddha,

-Honored One, can fear and

anxiety can arise from an internal source.

40 Chanting P

the past have come to exist, but now no become

confused and despairing. This is how fear and anxiety can arise from an internal

-Honored One, can fear and anxiety from an internal source be prevented from

from an internal source can be prevented from arising. that did not exist in the past have come to

feel sad or become confused and despairing. This is how fear and anxiety from an internal source can be prevented

-Honored One, can fear and

can arise from an external source. You

world. This is myself. Then if you meet the Buddha or a disciple of the Buddha who has the understanding and intelligence to teach you how to let go of all views of attachment to the body, the self, and the objects of the self with a view to giving up pride, internal knots [samyojana] and energy leaks, and you think, to give up everything. I am not the world. I am not me. I am not the self. I will not exist forever. When I die, I will be

completely annihilated. There is nothing to look forward to, to be joyful about, or to

ecome confused and despairing. This is how fear and anxiety can arise from an external

think the Five Aggregates and the self are permanent, changeless, and not subject

attachment that will not cause anxiety, exhaustion, sorrow, suffering, and

Is there any view of self in which you can

take refuge that will not cause anxiety, exhaustion, sorrow, suffering, and despair? No, reverend teacher.

ikshus, you are quite correct.

Whenever there is an idea of self, there is also an idea of what belongs to the self. When there is no idea of self, there is no idea of anything that belongs to the self. Self and what belongs to the self are two views that are based on trying to grasp things that cannot be grasped and to establish things that cannot be established. Such wrong perceptions cause us to be bound by internal knots

Chanting P 41

that arise the moment we are caught by ideas that cannot be grasped or established and have no basis in reality. Do you see that these are askew perceptions? Do you see the consequences of such askew perceptions in the case of Bhikshu Arittha? (B)

considers the six bases for wrong views, a bhikshu does not give rise to the idea of

mine, he is not caught in the chains of this life. Since he is not caught in the chains of this life, he has no fear. To have no fear is to arrive at Nirvana. Such a person is no longer troubled by birth and death; the holy life has been lived; what needs to be done has been done; there will be no further births or deaths; and the truth of things as they are is known. Such a bhikshu has filled in the moat, crossed the moat, destroyed the enemy citadel, unbolted the door, and is able to look directly into the mirror of highest understanding. Bhikshus, that is the Way of the Tathagata and those who have attained liberation. Indra, Prajapati, Brahma, and the other gods in their entourage, however hard they look, cannot find any trace or basis for the consciousness of a Tathagata. The Tathagata is a noble fountain of freshness and coolness. There

is no great heat and no sorrow in this state. When recluses and Brahmans hear me say this, they may slander me, saying that I do not speak the truth, that the monk Gautama proposes a theory of nihilism and teaches absolute nonexistence, while in fact, living beings do exist. Bhikshus, the Tathagata has never taught the things they say. In truth, the Tathagata teaches only the ending of suffering in order to attain the state of non-fear. If the Tathagata is blamed, criticized, defamed, or beaten, the Tathagata does not care. He does not become angry, walk away in hatred, or do anything in revenge. If someone blames, criticizes, defames, or beats the Tathagata, how does he react? The Tathagata thinks: If someone respects, honors, or makes offerings to a Tathagata, the Tathagata would not on that account feel pleased. He would think only that someone is doing this because the Tathagata has attained the fruit of awakening and transformation. Having heard the Buddha speak, the bhikshus, with great joy, put the teachings into practice. (BB)

Arittha Sutra, Madhyama Agama 220. Alagaddupama Sutta, Majjhima Nikaya 22

Sharing the Merit (H ng)

42 Bài T ng Q

Bài T ng Q

K M Kinh (Opening Verse)

c B t Shakyamuni (3x) (C) Pháp B t cao siêu m u nhi m

c th trì Xin nguy n tu

n vi. (C)

i Nguy n Ph Hi n (C) (The Ten Great Aspirations of Bodhisattva Samantabhadra)

p thanh t nh Kính l y t t c h ng sa B t Trong các th gi i kh Quá kh , v lai và hi n t i. Th n l c c a h nh nguy n Ph Hi n Giúp con có m t kh p m

t là có con B ng. Trong h t b i có vô s B t M i v an trú chúng h i mình

c tin c a con v y Trong m i h t b i c a pháp gi i. (C)

d ng bi n âm thanh Phát ra ngôn t r t vi di u

c c a B t n vô s ki p v sau.

L y nh ng tràng hoa vi di u nh t

c và tàng l ng S d ng m i th trang nghiêm y

Lai.

Các th c y ph c, tr a c

M i th u thành ra sung mãn

u bi t r ng sâu

i c h nh nguy n Ph Hi n

ng kh p h . (C) T o nghi p x u Vì tham, sân, si t vô th Do thân, mi ng, ý mà phát sinh

u sám h i t t c . Con xin tùy h m c C a các chúng sanh Các b c h u h c và vô h c Các b B Tát. Nh ng ng sáng soi th gian Ho c m i thành t o gi i thoát Con xin t t c ng Chuy i.

Bài T ng Q 43

Các B hi n Ni t Bàn

Xin hãy l i mãi mãi làm l i l c cho chúng sanh.

Con xin tán l cúng ng B t Th nh B t l chúng sanh

và sám h i o B t.

c này

H ng t t c cho Tam B o C ng trong pháp gi i

dung thông n tam mu i.

Bi Con xin h ng không gi l i. N u có chúng sanh nào d i d t B ng thân, b ng ý ho c b ng l i Bài báng phá ho o gi i thoát Xin cho nghi c tiêu tr . M i giây, trí tu trùm pháp gi i

kh p m i loài lên b t th i. ng t n

Phi n não, nghi p báo không cùng t n B n th k trên th t vô biên H ng c . (CC)

279, t ng Kinh i Chánh

Trì T ng ng v B t và Thánh Chúng trên h

o Nhân Duyên (Discourse on the Middle Way) (C)

c

nghe h i B i ngôi nhà khách trong m t khu r ng thu c t l c Na L i. Lúc y có tôn gi

nh l i chân B c lui v m t bên, ng i xu ng và b ch:

Tôn, Th ng nói t i danh t chánh ki n. V y chánh ki n là gì? Th Tôn di n gi i v chánh ki

B t b o tôn gi

ng nghiêng v hai khuynh ng nh n th c: M t là có, hai

ng m c vào tri giác sai l m c ng vào tri giác

sai l m cho nên m i k t vào ho c ý ni m có ho c ý ni m khôngDiên! Ph n l u b k t vào ch p và th i không b k t vào ch p và th thì không còn n m gi , k t và v ng v cái ngã n i y bi t cái kh u ki n phát sinh thì nó phát sinh, khi h u ki n t n t i thì nó tiêu di i y không còn nghi ho c gì n a c . Cái th y c i y không do b ng c a k khác mà có, trái l i y t c. Cái th y y g i là chánh kitrình bày chánh ki n cth i có tri ki n chân chính khi quán sát v s sinh kh i c a th gian thì không th y th i có tri ki n chân chính thì khi quán sát v s ho i di t c a th gian thì không th y th

44 Bài T ng Q

p có là m t biên ki n, ch p không là m t biên ki n

t pháp truCái này có vì cái kia có, cái này sinh vì cái kia sinh; t vô minh mà có hành, t hành mà có th c, t th c mà có danh s c, t danh s c mà có l c nh p, t l c nh p mà có xúc, t xúc mà có th , t th mà có ái, t ái mà có th , t th mà có h u, t h u mà có sinh, t sinh mà có lão, t và kh ng ch t thành kh i. N u vô minh không còn thì hành không còn, hành không còn thì th c không còn, th c không còn thì danh s c không còn, danh s c không còn thì l c nh p không còn, l c nh p không còn thì xúc không còn, xúc không còn thì th không còn, th không còn thì ái không còn, ái không còn thì th không còn, th không còn thì h u không còn, h u không còn thì sinh không còn, sinh không còn thì lão, t không còn

và nguyên kh i kh ng ch t kia b tiêu di B t nói kinh này xong, tôn gi Chiên Diên th y tâm b ng sáng gi i thoát, c c các h l y, và ch ng qu A la hán. (CC)

T p A Hàm, 301, t ng Kinh i Chánh. Tham kh o kinh Kaccayanagotta, Samyutta Nikaya II,16-17

H i ng (Sharing the Merit) Trì t ng kinh thâm di u T c vô biên

t xin h ng Cho chúng sanh m i mi n. (C) Pháp môn xin nguy n h c

n Phi n não xin nguy n Qu B t xin ch ng nên. (CCC)

Chanting Q 45

Chanting Q

Opening Verse (Khai Kinh) Namo Tassa Bhagavato Arahato Samma Sambuddhassa (3x) (B) The Dharma is deep and lovely. We now have a chance to see, study, and practice it. We vow to realize its true meaning. (B) Flower Garland Discourse: The Ten Great Aspirations of Bodhisattva Samantabhadra

i Nguy n Ph Hi n) With body, speech, and mind purified and in oneness, I bow deeply to touch limitless Buddhas of the past, present, and future throughout all worlds in the Ten Directions.

enables me to be present everywhere. Where there is a Buddha, I am there. As Buddhas are countless, so too I am. In a particle of dust are countless Buddhas, all of them present with their own assembly. The strength of my faith penetrates deeply into every atom of all Dharma realms. I aspire to use the Great Ocean of Sound, giving rise to words of wonderful effect that praise the in the past, present, and future. I bring these beautiful offerings: Garlands of the most beautiful flowers, incense, music, perfumes, and parasols to adorn the Tathagatas and their lands.

46 Chanting Q

I bring food, robes, and fragrant flowers, torches, sandalwood, and sitting mats. The finest adornments here in abundance are offerings to the Tathagatas.

I bring my heart, wide with deep understanding, with loving faith in the Buddhas of the Three Times, as an offering to the Tathagatas everywhere. From beginningless time, I have acted unskillfully with craving, hatred, and ignorance in actions of body, speech, and mind. Determined now to Begin Anew, I repent. I rejoice in every virtuous action of anyone, in any direction, by students and by those who need to learn no more, of Buddhas and bodhisattvas. All beings who are lamps for the world and those who have just attained enlightenment, I beg that you will think lovingly of us, turning the Wheel of the Dharma for all. With sincerity, I make a humble request of the Buddhas and those who are about to enter Nirvana: Remain with us here, throughout the Three Times, for the benefit and the welfare of all. I humbly make offerings inviting all Buddhas to stay with us and guide all beings to the other shore. All the merit of joyous praise and repentance I offer to the Path of Awakening. All the merit is transferred to the Three Jewels, both the true nature and the form in the Dharma realms. The Two Truths are perfectly woven together into the Samadhi Seal.

Chanting Q 47

The ocean of merit is measureless. I vow to transfer it and not hold anything for myself. If any human, out of discrimination and prejudice, tries to do harm to the Noble Teaching with their words and their actions, may their obstacles be fully removed. In each moment, wisdom envelops the Dharma realms, welcoming all to the place of non-regression. Space and living beings are without limit, the same is true for afflictions and results of past actions. These four are truly immeasurable. So, too, is my offering of the merit. (BB)

Avatamsaka Sutra 36. Taisho Revised Tripitaka 279 Discourse on the Middle Way o Nhân Duyên) I heard these words of the Buddha one time when the Lord was staying at the guest house in a forest of the district of Nala. At that time, the Venerable Kaccayana came to visit him and asked,

gata has spoken of Right View. How would the Tathagata describe Right

The Buddha told the venerable monk,

o believe in one of two views: The view of being or the view of non-being. This is because they are bound to wrong perception. It is wrong perception that leads to the concepts of being and non-being. Kaccayana, most people are bound to the internal formations of discrimination and preference, grasping and attachment. Those who are not bound to the internal knots of grasping and attachment no longer imagine and cling to the idea of a self. They understand, for example, that

suffering comes to be when conditions are favorable, and that it fades away when conditions are no longer favorable. They no longer have any doubts. This understanding has not come to them through others; it is their own insight. This insight is called Right View, and this is the way the Tathagata would describe Right View. How is this so? When someone who has correct insight observes the coming to be of the world, the idea of non-being does not arise in this person; and when this person observes the fading away of the world, the idea of being does not arise either. Kaccayana, viewing the world as being is an