Deep in Grace
Part I: Life is thrilling.
Chapter 1: Birth in Buddhism .
"Anything worth clinging to the world." N ani Bala Barua was born on March 25, 1921, at one place in the East Bengal region, near the Burmese border . V Brøndby teammates Chittagong have characteristics l à traditional harmony of religion and Hindu, Muslim v à Buddhist living harmoniously together. The background of eating Buddhism at this locality is probably the legacy left over from the time when Buddha was not broken.Sale e ình Nani belongs Barua clan, descendants of the followers of Buddhism in danger Israel waterway from India degrees. Although the practice of meditation e ã almost completely faded in here vloud when Nani out of life, but c Workers are still some in e ình continued compliance with the rituals and practices of Buddhism; Among them is the family of Nani, whose father is Purnachandra, and his mother is Prasana Kumari. The eldest of six children in the house, Nani is very friendly with the brothers and sisters in the family and is the most beloved child in the family . Nani and mother, both work lowWell, my skin is so soft, my mother and I are together. Nani recalls, she was cuddling and quiet, and his father was an ealk very principles he had never before stepping back a thing n loud that he thought wrong. Althoughhis father's attitude of suspicion , Nani was also affectionate for his father . Traditional e Koon (alms) often are followed h pictures in Sale e ình Nani; Nani's parents often donate food to Buddhist monks, Brahmanism, and to all those who beg for alms. It is thanks to this happy place of parents m à young girl Nani e ã school the meaning of almsgiving: when giving, there is no difference; should be for everyone. In childhood, Nani e ã show reverence for Buddhist rituals. Nani often likes to go and make offerings. Although children have to stand far away when the mendicants pass by, but because of their piety , Nani is allowed to offer food to the monks, wash the monks' feet and come to sit close by when you real life. Nani likes to be alone, rarely slave e rushed with other children. Nani often plays with the doll, but is passionate about creating Buddha image. While Indian girls worry about pretending to cook, Nani relies on imaginationà create food, fruit to worship the Buddha, clean the altar, and kneel down according to religious rituals. Sale e ình Barua near lakes, in the other side has a bright color temples which Nani often visited donated. Nani l recalled that he opened directed that e ã to m ình a natural way, and not even because of the father's mother's urging. Not only does he not like to cook, Nani has little to eat. How many times did Nani's mother coax Nani to sit down to eat and drink during a regular meal . Nani on the contrary, just wanted to use a fruit or a cookie. Nani often asked her mother: "Are you hungry? What about hunger , what is it, mother?" On the contrary, Nani is hungry for knowledge. Although the village custom does not send daughters to school, but with Nani there is no holding . Even when ill, told to stay there that day , Nani still escaped to the classroom. In the afternoon, Nani sat at the table with his father, asking his father to teach more lessons in the school, while other children did not bother to bring books back . At the time that in India, teens niDaniel's girls were terminated very soon. Those who are lucky to go to school are not allowed to continue studying after fifth grade. According to the custom of the time, Nani had to get married when she had her first period. World n Israel, just twelve, Nani eã being pulled out of the classroom and get married to a person e fed him old e ã twenty l warm. Nani's fiance is Rajani Ranjan Barua, an engineer, lives in Silghata village near by. In accordance with the custom, after the wedding ceremony, Nani immediately brought her to her husband, to live with her husband's family. Nani remembers her parents. Even more tragic, the husband left the party into Myanmar power l àm work. Nani live alone forlorn place in e ình husband with difficult people that Nani fed fear. Sometimes to return to visit his parents, but b unto the husband e A with turned recaptured. After two sad moments bAt the age of fourteen, Nani was taken to the boat to Rangoon (now Yangon, the capital of Burma), to start a new country, with her husband, to know each other for no more than a week. . Stepped out of the boat, the girl qu ê season shy e ã stunned new scenery around. Rangoon is a urban noise loud, unfamiliar with the sea of familiar faces have not, with a language that Nani could not understand it.Early, Nani felt very helpless, crying always remember qu ê flavor and in e ình. Couple life also has many challenges. Although Nani is mother và aunts teach very dedicated meticulous housework, but no one say anything about all t ình sex. Being married, was the first, e ã talk about all that with m ình, Nani's reaction is to feel emotional strong, confused v à shyly out of ink. In his head and pillow, Nani was terrified of her husband. At the same time , Rajani also showed a gentle and gentle attitude towards his wife and never took care of his wife . Then slowly, faithful to be able to grow between the two, Nani now sees her husband as a rare person. Along with the years that have passed, the two feel like they are passionate about each other. On those nmande later, Nani often say m ình e ã respected as a teacher Rajani nipple unto her. The warm love of the couple, however , is clouded by an extremely painful problem: the expectation of theIndian woman , having a son, a son , a quarter a year after getting married, according to customary customs;So all this year, Nani hasn't been pregnant yet. Nani visiting n loud doctor, any doctor, but no one found the risk of Israel's rarity not bear laying there. This makes Nani feel shame and suffering. Luckily, Rajani was nHe is also affectionate, considerate and patient, never urges Nani or complains about not giving birth. Though Rajani accept no children, but in e ình inside and outside the neighboring Indians, again not be so. I'm afraid that because of Nani, the apostle does not connect , they use the pretext of having someone sick, deceiving Rajani to return to Chittagong to make a visit. On arrival, Rajani was notified that his new wife is waiting for ch ang and everything e ã is d alk close to l àm wedding immediately. Rajani refused. He told his relatives: "When I married Nani, I never told her to have children, otherwise I would leave her. It was not a Our marriage conditions. So marrying another is unfair, so I can't leave her now. " Rajani back through Myanmar Power v à sure Nani not ever worry about having any more children. He conjures up in Nani's mind, confront every child she meets as her own child - a precious advice that Nani will accomplish in many unique ways in later years. this. At the age of eighteen, Nani believed her mother had died suddenly. Although there was a premonition in the dream, Nani was also very shocked when she was sad. Since going to Burma, Nani has only visited her twice.This affliction and loss of mother still has many years in Nani's soul. Then, immediately after the death of her mother, Nani fell ill . The patient was misdiagnosed and mistakenly treated, causing Nani to be hospitalized for months. Nani's mother left an eighteen-month-old boy, named Bijoy. S father could not eat due care, n Israel e ã donation to Nani and Rajani's a good chance reared youngest brother like a son of m ình and Bijoy immediately be sent to Rangoon to live with them. Nani and Rajani participate very actively in the Buddhist community. Ngo Ai keeping right at home in the world of people - not kill v à harm, not taking what is not given, do not commit adultery, do not lie, do not use intoxicants - they recite every ng ày , sponsoring two annual community services, offering food to local monks to beg for alms. They c Workers are still being people known v ì heart advertising agency, providing scholarships to children nh à poor and to those who do not nh à took up residence in their home town. Ever since coming to Rangoon, Nani has wanted to earnestly meditate Although the girls didn't study meditation, Nani asked Rajani to attend school many times. Each time Nani asked, Rajani are recommended h ay wait when n rushing Nani e ã older will learn, according to the custom of Indian women, NV to learn meditation to some n mande later, when the incumbent housewife has finished. Although not say is Burmese, Nanid ã timra is a way of studying Buddhism at qu ê this new flavor. At any time meeting a religious book in Bengali, Nanil reading and learning alone. As for the other books, Nani asked the thirteen-year-old grandson, Sunil, to translate the Bible textseat the Buddha version from Burmese to Bengali. Sunil question pleasantly Children of Israel to the horror found the studious v à Nani memory of such shortcomings remember what he e ã read to. (In later years, when Nani underwent psychological tests, people saw his skill transcending the talents). N mande 1941 when Nani was thirty years old, the Burmese army attacked v Nhut obligation à invaded. It was a time of anxiety, scarcity and hardship for the people. By the time the war ended, Bijoy e ã grown, return Indies degree v à married e ình own. With a lonely house and dead parents , Nina thought: "This is the time to study Zen. " Then a miracle came, after twenty years of waiting, Nani discovered that she was pregnant. And then thirtyyears later, Nani was happy to have a baby girl. children of Israel, three months later, the baby weighs sick and die. Tr alk immersed in suffering, Nani incurring heart disease. Four n mande then, blessed l he came with Nani, conceive again. And this trip, also gave birth to a girl, Nani named Dipa. And from there, Nani is called under the nickname Dipa Ma, or "Dipa's cheek". Since Dipa means light, the new name of Nani also means Dipa Ma, Mother of Light. Dipa is a healthy baby, who knows how to walk, and she becomes pregnant again; This period isexpected by a "quarter". But the baby that was born has died, and this unfortunate thing has made the sadness of Dipa Ma impossible . In desperation, Nani asked for the right to study Zen to ease the pain .But her husband, once, said that she was still too young. She threatened to flee , leaving Rajani and many neighbors to watch her. But their guarding is no longer necessary. Suffering from high blood pressure, Dipa Ma for many years, not strong enough to get out of bed, let alone lah escape. During this time, she completely expected death to any hour . Only Rajani had to take care of his wife, raise his children, continue to work full-time as an engineer. Pressure of circumstances e è heavy, flooding Rajani. An e quieter in n mande 1957 he went lam about, complained to his wife that he was sick. V Ai hours later, he died of attack heart attack outbreaks.
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Chapter 2: Awakening
"I carry is g ì when I die?" In the past ten years, Dipa has lost two children, her husband and her health. By the mid-forties, she became a widow with a seven-year-old daughter who had to take care of her. Parents e ã through life, qu ê sentence of th ì far exquisite, and she is ch ser lo submerged in sorrow and confusion. "I did not know what to do, where to go, or live by n loud here," b à lament. "I have nothing to call my name, no one to callà relatives. "Months went by, and she just took pics of Rajani to tr Israel e ui that coal, which cry. Those n hygrometer next, health b à increasingly decline. The circumstances of her becoming so serious that she thought, her last hope to survive was to practice Zen, she admired her irony, when she was young, full of health, zealous desire. Transformation into meditation, then get ng eat makes such permission. Now, with responsible parenting poetry v à strength e ã languishing, are desperate confrontation with death, b à feel no more escape than is to bring broken hearts vrushing the dead, unless she makes a little g ì to change the mood of b game. She wondered, "I bring is g ì when I die?" She looked at dowry, silk sari , jewelry ring, and her daughter loved it . "I love my children very much away, I can not n rushing to take it with me was ... Well th ì, just to go practice center. Maybe there, I t ser out to be little g ì I can bring it when I die. " Within minutes that life b à e ã slide down to the lowermost level, Buddha e ã appears in her dreams.In the brilliant rays of the Buddha e ã gentle soak up all pallets in the Dhammapada (Dhammapada), before this e ã is Ng Who says up to comfort a father who lost his son: Love born melancholy,When Dipa Ma awoke, she felt calm and clear. She knew right away, she had to study Zen, no matter how healthy her condition was . B à understand the Buddha's word, if she truly wanted peace, she must practice for when n rushing e ã cut off all attachment r Ang forced and anxiety. DIPA Ma Although both life according to Buddhist rituals, b à still know very little about what the meditation e òi asked. Intuitively she e ã pushed put b à along the lines of old promises to be liberated from all suffering. Different from the way of contemplating force according to which mindfulness is settled onone The only object, Vipassana ( vipassana ), illuminates the changing nature of the experience."Insight" means seeing very clearly about the three characteristics of experience: impermanence, dissatisfaction, and the absence of self. The Buddha taught that, through visualization, we can break the illusion e ã limiting the life of us. Liberation, or enlightenment, according to the Buddha 's teachings, lies in the experience of the true nature of life. Dipa Ma arranged work to go to Kamayut Meditation Center in Rangoon. All her husband's leave - tproperty, jewelry, and other materials - she entrusted her neighbor to the door, then said, "Please accept all I have , and use it to nurture Dipa. ". B did not expect to return. If she was about to go to death, she said, why didn't she go to death at the meditation center? I settled for Dipa Ma's first time, but I didn't want to. When both the Center, b à assigned to a base phand men through the basics of practice, and said four pm ng ày right next to the wall tr ình in the lobby of the hall. B à arrested First practice early in the morning, before focusing on the breath, next to the feelings, thoughts, and emotions that arise on her body and in her mind. The days passed quietly, and the strength of her slowly deepened. That afternoon, he walked to the hall of the meditation hall to meet his teacher. Suddenly she stopped, unable to step forward. She was not sure why, she only knew she could not come any more, or turned her footsteps . She stood there, confused but not too alarmed, for five or ten minutes. At the end , she looked down and saw a big one taking a bite . Her concentration is so profound, even in the early hoursNew Israel practice, e ã she no longer makes sense to be. Turned out of the meditation , Dipa Ma raised his voice for help and tried to wave his feet. The dog refused to release it, after all, the monks came to suppress the dog and chased it away. Despite reassurances dog e ã bite not go Israel, but DIPA Ma feared dead - ironically, because she wanted to die in the other meditation centers m à! - then she went to the hospital to get the first injection of medication on the injections every day for a month to prevent the dog from getting sick . Going to the hospital and returning like that means that she had to lose her meal, traditionally at the South Asian monasteries, the meal Eating is provided only once per day, and must be served before noon. Soon, Dipa Ma exhausted, the monks advised her to return home to recover her health. At home, young daughter of b à e ã panic because she dropped away suddenly, now not take your eyes off her. DIPA Ma think the only chance of b game to be enlightened e ã over lost gone. B , I often cry and cry for failure. However, she refused to give up her meditation practice. With the basics taught briefly during a briefretreat, patiently meditate for many years, right here , whenever she finds free time. B à firmly believe that then there will be another chance to go to settle again. Opportunities that come with DIPA Ma when b à or had a friend who believed in part e ình and is a Dharma teachers, effective measures are Anagarika Munindra, was staying at a meditation center nearby.( Anagarika means non homeowners, ie e ã ordained, leave in e ình monkhood). B à immediately invited to nh game and while a cup of tea, she recounts her experiences of the past meditation.Munindra encourages her to go to Thathana Yeiktha monastery, where he is thoroughly practicing his meditation.ình, under the custody of the Venerable Mahasi, Zen monk and eminent scholar in Myanmar Nhut Power v noisy time. Thus, Dipa Ma was given the rare opportunity to become a teacher with a great, instructed teacher, in his mother tongue, a family friend . Also on that level, the brother of b game is Hema and in e ình just to settle in Burma, th him now her daughter is DIPA can live with his aunt and uncle, and cousins, while she to the monastery. Dipa Ma attended this retreat with a different mood - less hustle and bustle, but more calm and contemplative. Although from the day Rajani died, she suffered from insomnia, but now she is difficult to keep from falling asleep. However, the ng ày Tuesday, she e ã obtained a state of deep concentration, and the need to sleep well ti êu melt away, along with the dining. Munindra worries about the power of his death , recommends that he attend the weekly dharma sessions of Mr. Mahasi, though she does not understand Burmese . B game where want to go, but Munindra buttons on Israel forever, so to làm to please him, she had to go there. Along the way to listen to the dharma, Dipa Ma felt his heart beating and trembling. B , I heard that I was too weak, so I had to crawl up the stairs to the main hall. B did not understand at all about the lesson, but continued to meditate. After the dharma, Dipa Ma found himself unable to stand .Sticking to the seat, her body became stiff, immobile under the influence of deep energy. In the days after that, diligent practice of DIPA Ma returned n Daniel stamina was spectacular, as she quickly crossed the stage classic piece of the progression of insight, before realizing, e ã been tissues description in the teachings of the Theravada tradition (Theravada Buddhism - Nam Tong). She experienced a bright shining bird, following the feeling that everything around her was slowly breaking. Body , wood floors, everything, she recounted, broken into pieces, broken and empty. It then eã brought to a painful c Brøndby teammates pole body and spirit, with a feeling burnt combustion v à shrinkage in her body. She felt like she was about to explode under pressure. Then a strange thing happened. A normal moment - in the daytime, she was sitting on the practice floor with a group of students meditating - an instant transition that was very calm and delicate, as if nothing had happened. . Moments of brilliance which, later b à DIPA Ma recalls, "I do not know", so that both the life b à e ã been changed in a profound truth v à conversion can not be anymore. After three decades away t ser liberation, at the age of e a n underhand three, six ng ày practice, DIPA Ma d ã reached the top rung of realization. Almost immediately afterwards, her blood pressure returned to normal and her heart palpitations also decreased. Previously, it was impossible to walk up the stairs of the monastery of the monastery, now climbed without any tiredness, and she took a step with any pace . Dipa Ma continued to practice at Thathana Yeiktha Monastery for another two months, then returned home in Rangoon. A few weeks later, she went back and forth to the monastery for a year. In the next settlement period there, again, underwent a new testimony , only after a year of meditation . The path to this insight is the same as the last time, except for the increased pain. After reaching the second rung of realization, her physical and spiritual condition changed again; In that place , the disturbance is greatly reduced, and the potential for suffering increases. Those who had known Dipa Ma before were all dazzled by the change of their eyes . Very quickly, from an e -feed you sick, dependent, depressed, she e ã woman turned into a robust, independent and radiant. DIPA Ma tells the people around you: "You e ã know I walk front to back. I e ã crushing fall before the death of her husband and children, before my illnesses. I e ã suffering pain outrageous. I eã not build the floating step feet away for e ang queen. But here, you see me out like n noisy? All sickness dddisappeared. I am fresh, and there is nothing in my mind; there is no sorrow, no resentment. I am completely at peace. If you come to meditate, you will also be at peace. Just follow the instructions only. " Elated imitate DIPA Ma, the friends of her and in e ình they are to the center to practice. Those who came nipple Israel is her brother, Hema and pals of him is Khuki Ma. She Hema although eight children, nAM c Workers are still living in the home e ình, still find enough time to practice with her for almost a year. After that, the daughter of b Oh, Dipa, and Hema's children also come to join in. A memorable touching scene la couple of generations of middle-aged women and teenage girls came to the table to meditate alongside the austere monks dressed in yellow robes. The monastery is often not enough shelter for female birth meditation, v à they must huddle together in the c eat ph Mr. narrow construction of the border take meditation along the way. Your daughter Hema, Daw Than Myint recounted, they had to climb through the bushes on the high hill so that they could go to the dharma place with the teacher Munindra. During the school holidays, Dipa Ma and Hema sometimes have up to six children next to them. Oil intimate atmosphere as domestic e ình, the strict discipline. "We eat in silence together as c to one or in e"", Daw Than Myint repeated, "and we didn't look at each other. It is very special! "In that" extraordinary "year of practice, all six children of the Barua clan, four girls and two boys, had achieved at least the first step of realization. th Image of DIPA in the practice of meditation is a reward precious mother, DIPA Ma. She wanted to give me a gift with lasting value, a "gift priceless." She reminds go, reiterated m For Dipa that meditation offers the only way to peace. Ma's sister Hema DIPA is also a signal map th net Image of meditation and e ã parallel progress with DIPA Ma. Daw Than Myint e ã recounted powerful effect meditation e ã came with her mother, as follows: When I had to come nh game after the summer break in college, did not see the mother to pick me. It was unusual, because she didn't miss home for so long. My siblings let me or my mother at the meditation center. When I arrived at the center, I saw my mother was sitting near the teacher Munindra, b à very calm, youth wages and did not see the e ã recognize me is coming. I am very touched. I also want to be away like that. I decided, if meditation was to change my mother like that, then meditation had to have strong forces, and I also needed to practice. Of course, later I realized that meditation is not a salary and far away. Unfortunately, Where have all the people in the household e ình are warmly with the change of Hema: My father was very dissatisfied because my mother was not involved in housework; she just sat, sat and sat, so my father threatened to tell the Venerable Mahasi. My mother said, "Good!" When my father came to the Venerable Master, he persuaded my father to start his own meditation practice.Before long, my father also gained wisdom, and he did not mind , my mother sat too much. By 1965, Dipa Ma was attracted to a new dimension of meditation practice. Knowing before the monk Munindra was about to return to India, the Venerable Mahasi told his disciples that Munindra would return to "the land of divinepowers ", he also knew a little about the abilities. this spiritual force. NgHe wants to give Munindra magical powers, but Munindra is very busy with teaching the teachings for not enough time to practice. Instead ofinertia that, Munindra decided to train others as a test to prove that psychic l à real thing. To v rushing this goal, he chose the disciple advances his Nhut, DIPA Ma v A Price e ình her, and trained them in line is drawn straight from the book Purity Path ( Visuddhimagga ). Munindra knew that gods were not only immoral but also potentialmore temptation. The risk of abuse is great, unless the practitioner's moral basis is guaranteed. The Dipa Ma was recruited, not only because of his profound power , but also because of hergreat virtue . Dipa Ma, Hema and their three daughters were invited to familiarize themselves with the subjects: material dispersion, clone, cooking without fire, forgiveness of mind, heaven and hell travel, beyond time, network, and many other subjects. In the row of Munindra's disciples of divine powers, Dipa Ma isthe most sincere, but also the most divine. She often indifferent to p ình Munindra by law to go XuyGo over the wall, or suddenly show a picture in the air. She learned how to use her will to all hermind and to overcome all five types of spiritual powers (See Chapter 9). Since 1966, after Munindra had left for India , Dipa Ma became the Zen master that many people sought to be guided and she began teaching in Rangoon. B à very joyful dedication peace to others, peace m à herself e ã found and she e ã convince many cronies h he is with you meditate on. The official disciple of Dipa Ma was a neighbor to her, named Malati Barua, a widow who had to raise six children alone . Malati's case was an amazing challenge: she was eager to meditate, but could not leave her home to go to the meditation hall. DIPA Ma believes that the realization can occur in any environment n loud, e ã think a way for students new to m ình can practice at home. She told Malati to be persistent and determined to acknowledge the feeling that arises when the child presses on his nipple, every time he feeds, with a full awakening. That recognition dragged on for hours every day, and just as Dipa had expected, Malati e ã reached the first stage of realization m à not need to leave home. Thus, DIPA Ma d ã start career guidance b à housewives go to wisdom, in the middle of their busy lives in Sale e ình.
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Chapter 3: The peace does not waver
"You guys are my law." N mande 1967, Chief Minister Burma ordered all foreigners, including Indian immigrants, to leave the country. Dipa Ma was confused if he stayed or left. The monks reassured her that she could apply for a special permit to stay in Rangoon as a teacher, and her daughter could also stay with her. It is an honor that has never been for a foreigner, moreover a woman and a single mother with her child.She hesitated to stay , but the political situation, especially in Rangoon, became even more insecure.Anxiety about an education of high quality for their children is DIPA, finally e ã made her decide to leave. About India, DIPA can integrate the source of m ình, while continuing higher education in the mother tongue Bengali. They came to live with their children on the outskirts of Calcutta (now Kolkata). In this new context, Dipa Ma is absent from his friends who agree with him . She invited her neighbors to practice meditation, but they did not care . A few years later, the mother and daughter moved into a small apartment on an old building, beneath a metal foundry, in the old market of Calcutta. Kitchen collapse v rushing in about a meter in breadth two cubits, with a coal furnace stone k ê on the floor, no water (to carry water to climb four each floor) and a restroom public multifamily e ình. Dipa Ma slept on a thin straw mat. Although the Dipa was granted a scholarship by the Government to follow the university, but her mother had no income, she had to rely on the donations of good people in her family. Finally, later spreading rumors in the Bengali community that there is a brilliant, "can bring results" meditator from Burma. Many families here adhere to Buddhist rites, but meditation is still unfamiliar to the average person . Dipa Ma offers something new and different: a real spiritual practice. One by one, Calcutta housewives began to come to Dipa Ma's door. Presenting lessons, though hard to eat but effective, for those who want to practice meditation in the busy life of the housewives, Dipa Ma teaches her students to take advantage of any moment like an opportunity to practice. Mindfulness in awakening, bYes, it can be applied to all movements: talking, ironing, cooking, shopping , taking care of children. "The whole path of awareness", often repetitious, "is it :" Whatever you are doing , you must be aware of it right away. " m photos listed health practice in the middle of the boisterous noise of life in e ình makes a fan she e ã awarded her "patron saint of housewives." When asked the difference between elaborate practice according to formalities and daily lifethen, she adamantly insist: "You can never separate the practice from the life of the m ình be." Any thing g ì she e òi asked practitioners to do, then she herself, she did but also do more: obey nmande precepts, sleeping only four hours alone, meditating for hours each ng it. Students must report their internship twice a week and in the year, promising to keep a lot of retreat. While most Calcutta people liked to talk and argue, she was quiet, only saying a few simple words when teaching. Her practitioners may find refuge in silence and looks of peace were steady of b game. One practitioner recalled, "She was one of the few people I met in my life, when near bOn them, I feel so quiet. I could dwell inside silence her as sitting sit under the shade t ang big tree. " C eat ph Mr. oneness of Sale e ình used as both living room, dining for DIPA Ma, daughter b à and grandchildren, Rishi, just being in. Neither d Ung there to teach the practitioners of Israel Indians and the Westerners are beginning t ser to. Sometimes because room crowded too, visitors have to stand on thebalcony and hallway, each time visitors come early in the morning for their feasts in the late afternoon, Dipa Ma did not refuse to receive anyone, how hard the oil was. Daughter b à under begged her to spend a little time for her, she just said, "They are longing religion, h he just let them come here." Even the monks to your e ã ordained seek guidance as well as a taste of her teacher. Great faith Rastrapala Mahathera, ordained e ã eighteen n mande, recalled that many people do not agree th overtones, he e ã chosen him to life teacher, asked why he e ã doctorate and m à longer trips practice meditation under the guidance of a woman. Venerable explained, "I do not know the way, but she knows it well, so I came to rely on her, I did not see her as a woman. I respect her as my master." Great virtues e ã according to a settled course under the guidance of her and through which mà yourself experience the g ì I just know read through in eighteen years. Dipa Ma gladly approved for him to be taught meditation, and six months later, in 1970, he established the first Vipassana Meditation Center in India , at Bodh Gaya (Bodh Gaya ). very famous. Daughter of DIPA Ma d ã witnessed much rather change positive in the community of meditation born of bgame. When they come to meditate, their attitude c Workers are still full of agitation, anger, favorite t talkloud tuberculosis, and say rude words. After a few months of practice, the qualifications that's lessening. Male meditators born before fishing and trapping, now also eliminate hunting, under the influence of Dipa Ma. Jack Engler, in between the n mande 1970 to India to hone th smooth the meditation practice of m ình and to cough ate the research doctoral thesis about Zen to Buddhism, e ã noted that presence of DIPA Ma d ã influence to those who live around near b à: When DIPA Ma recently moved to the apartment, then in that very l à a noisy place, cooked, so you know how quarrel , causing wood and shouting at the renters, resounding in the empty yard. Everyone knows the other person is taking care of itOh, because I kept hearing the screams and screams all day. Within six months from the day Dipa Ma moved, the whole apartment building had calmed down and the neighbors were intimate to look at each other for the first time . The presence of you , and the way you treat others - calm, calm, gentle, treat everyone with respect and kindness, set limits and challenge the attitude of them when needed, but also v ì the welfare of people do not where to v ì anger or selfishness for his convenience - e ã doing good example for them to leave the bad attitude before. It is her simple presence there, for nIsrael can not continue operating them as old again as near round b er ... Joseph Goldstein as American students nipple Israel introduced DIPA studied with Ma. In 1967, he met Munindra at the Burmese Meditation Center in Bodh Gaya . Munindra later told Joseph that he wanted to introduce a very special person to him, and then led him to Dipa Ma. The relationship between them e ã soon turned into emotional tie between mother and child permeability forever to come ng ày she took away twenty years later. Joseph recalled the first meeting at her home as follows: Want to go to the cafeteriaAt the end of each, you have to squeeze yourself through a narrow and dark hallway , climb over many stairs. But when you entered her room, you felt like it was flooded withlight. That feeling is really amazing. And when I left, it was as if I was floating in the crowded, crowded streets of Calcutta. What a mystical and sacred experience. In the early years of the 1970s, Joseph introduced Sharon Salzberg to Dipa Ma. A cordial relationship similar to chop them together and DIPA Ma d ã see both Joseph and Sharon as the tongue. Sharon often repeated, Dipa Ma kept their photos in episode hher sister. And they sat and drank tea while watching pictures, discussing Buddhism. Sharon and Joseph both remembered Dipa Ma as "the most remarkable person ever seen in the world ." Jack Kornfield met the Dipa Ma in the last years of the 1970s. Jack recounted the first meeting as follows: Before this, I have ordained a time, I used to prostrate teachers, v ì that, just see her, I e ã bowed down to. I thought, This is a bit odd - b à not a nun, she is just a housewife alone - but she e A with drag me standing l Israel, and she smoked me a chụt , and since then I greeted me that way , every time I go to see you . It is wonderful! It was like she wanted to tell me: "There is no such prostrating mess ! I am not a great master to set such a ritual." Just kiss a penny! Jack, Joseph, and Sharon all now teach meditation in America; they often talk about Dipa Ma with their meditation practices. Then meditation arises again and again to this person, this person again tells the other person. Dipa Ma becomes an entity that conjures curiosity for Westerners: physically, a small woman, an old and frail grandmother peeked out of a white robe like "a small silkworm wrapped in a cotton ball ", such as e ã someone said so. But spiritually, she is great . Walk to b Israel as she is going vrushing a magnetic field that miracles can happen: changing perceptions, sympathetic heart center, v à concentration deepening an accidental release ... In 1980 and in 1984 again, Joseph, Sharon, and Jack Kornfield invited Dipa Ma to preach meditation at the three-month retreat of the Vipassana Meditation. Although e ã sixty-nine years old, in poor health and not comfortable with the flight the plane, she accepted the invitation to travel to the USA, the same goes with daughter b game with grandson just said go bold v à an interpreter. The gap between eating and eating for Indians is very profound. They are completely alien to the usual details of everyday life in America, such as taking a shower, the water comes down from the lotus, like a dog is raised right inside , be fed in a cup, such as eating corn flakes with milk, then use a spoon, like some iron boxes on the corner of the street release money when you press the button. Sharon recounted the following anecdote: Dipa Ma lives very simple and doesn't understand Western technology. The first time when we invited her to the US, we took her to the grocery market and these places and there. We took him to one of the ATMs that we just invented, and when we inserted the card and clicked the numbers, the notes came out. She waited on the bank wall, while we went through the process of getting money at the machine; she just stood there, shaking her head and saying: "Sadly at the ear! Poor!" We were surprised: "Is it sad and poor?" And she replied, "The miserable person has to sit all day in a closed wall with no light, no air, waiting for someone to give the card , read and give money. " We immediately said, "No, no one is sitting in the wall. It is just a means of operation." She said: "Ah! So that's like l à selflessness (anatta = the absence of the" I "). And we said," Yes, yes! "Then b à start early teaching within At that moment, the concept of an immortal, that is, not only the absence of a self who is seeking to control that means of transport, which requires our body and mind to act according to the innate tastes Its, according to its will, according to its desire, is the deep meaning of mutual reciprocity, transparency, about self-initiation, when we turn Look deeply into our inner.Although the teaching of DIPA Ma did not used to the wooden platform high with microphone, before an audience crowded in a lecture hall at large, but b à always try to satisfy the American friend e ã invited her to . CWorkers are still not familiar with the weather cold, the state of New England, she went to the hall "wrapped tight in a sweater v à kh eat for Ang making do not know anyone there or things g ì that," in the words of a birth meditation. I often like to repeat as a chorus, saying, "All of you here are my lawyers . How can I dare to neglect my invitation to come here?" While consulting health e ã ng eat clearance b à not back the United States once again, after a trip away in 1984, DIPA Ma continued teaching in base ph her grandfather in Calcutta, for the ng ày her death, many years later. V noisy one afternoon the first of September n mande 1989, b à out forever v noisy age of seventy-eight. The death comes to you so unexpected. When Dipa went to work that afternoon, her mother was tired. Dipa asked if she would invite a doctor . Dipa Ma hesitantly acquiesced. And the neighbor Sandip Mutsuddi went to invite, but couldn't find him be the doctor. When Sandip returned, he sat down next to Dipa Ma and started massaging his arm . He said: Then Ma told me to touch the first b -ah, I immediately to hand l Israel , the v and began reciting banyone is a worshiper she e ã taught me. When she heard me chanting, she folded her hands and prayed. She bowed to the Buddha and did not sit up anymore. The two of us to lift b à up off the floor and realized her breath e ã end. She died while worshiping Buddha. Her face is very calm and peaceful. Nearly four million people attended Dipa Ma's funeral, the next few days there. Body humiliation islocated on an empty bed. One by one, the people disciples slowly walked over, put the tr Ang flowers to their teacher's body, for until b à flowers covered before.
-ooOoo-HET=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.27/12/2018.
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