Meaning Maitreya spring.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.
The first day of the Lunar New Year every year is the first day of spring, a habit that is often called Maitreya spring. On this first day of spring, people often pray for blessing, wish happiness and happiness, the family will be happy, their descendants will be happy, worry will be left behind, and they will be able to stay naturally in life. Many non-Buddhists are surprised, not knowing why there is a spring named after a Bodhisattva. Affordable to open the beginning of a spring, a new year with the desire to rely on the virtue and virtue of an Enlightened person to cultivate according to the Dharma and bring the dharma into the daily life. Why is spring named Bodhisattva whose name is Maitreya and not other Bodhisattvas? What does Xuan Maitreya mean? Understanding these questions is the content of the article below.
I. Learn about the Bodhisattva Maitreya
Maitreya (Old Han Dynasty. Maitreya is the future Buddha that will appear on earth, next to the historical Buddha Shakyamuni. Maitreya Buddha is mentioned by Shakyamuni in the sutras from Theravada to Mahayana.
In the Lord's Wheel, the Sutta No. 26 of the Sutta Pitaka, records that at one time, Shakyamuni Buddha resided near Ma-du-la (Matulà), Ma-master-da (Magadha). , with the monks. While The-Ton taught the monks, live on your own as a lamp for yourself, rely on yourself, not rely on others, take the Dharma as a lamp, take the Dharma as a refuge , without relying on anything else, on that occasion, the Buddha preached the Holy King Zhuan Falun, recounts the story of the King Zhuan Falun who ruled under the Dharma, never using a knife, stick, or sword. , but the national level was strong, the people were settled and settled. Buddha Shakyamuni signed that: "Monks, when the life span of the human race reaches 80,000 years old, a Buddha named Metteyya Tu Thi will be born, an Arahant, Chief of the Enlightenment, Minh Hanh Tuc, Thien An, and the World Awards, Supreme Master, Article Ngu Truong Phu, Thien Nhon Su, Buddha World Religion as we are born in this life. He will sermon, kindness, goodness, goodness, with the meaning of full texts and the declaration of a fully happy life as pure as we are today. This position will have a few thousand monks on the pretentious increase; like I currently have a few hundred monks and monks. "
In the School of A function also has the following: "When mankind lived eighty years old, a daughter until she was five hundred years old married, and there were nine sicknesses: cold, hot, hungry, thirst, defecation, urination, greed. sex, appetite and aging. At that time, the land was flat with no basements, no mounds of thorns, nor mosquitoes, centipedes and poison. Tile, stone, sand, and bricks turn into bauxite. People are affluent, cereals turn often, rich beyond description. Eighty large cities were erected, villages close to each other, chickens together could hear. At that time, the Buddha was born, the name of Maitreya Tathagata, Chi foot, Dang Chanh Giac, ten full marks, like Shakyamuni like today. Maitreya has them thousands of thousands of disciples, as Ta today has several hundred disciples. The people at that time called his disciple Tu Tu like calling our disciple Thich Tu now ”.
In the birth of Maitreya, belonging to Dai Chanh Tan Tu, Ministry of Business, No. 0454, Han Dynasty translation of the Qin Dynasty, Tripitaka Dharma Master Cu-ma-la-cross, Thich Trung Quan translated into Vietnam, there is a passage that reads: “Bo-slapped Maitreya was born as the son of two Brahmin named Dieu Pham and Pham-ma-ba-topical city Sí-head-desert. He has a pure yellow body, 32 good generals, beings who see forever and without boredom, inconceivable divine power, radiance radiating through them all, obscuring all the light of the moon, the sun and fire Europe ”.
Thus, in both the Theravada and Mahayana sutras, it is affirmed that Maitreya is a Buddha who will appear on earth, succeeding Shakyamuni Buddha, achieving complete enlightenment, teaching Buddha Dharma, educate sentient beings, and realize enlightenment into Buddha. Maitreya Buddha is predicted to be born when human life is about 80,000 years, when Buddha Dharma was completely forgotten by mankind.
During the Phai Buddhist period, there was a theory that the Bodhisattva Maitreya was the one who initiated the Mahayana school of Mahayana. Some scholars believe that this teacher was the one who taught the Knowledge of the Knowledge of the Void (Sa. Asaṅga).
Tibetan Buddhism said that Bodhisattva Maitreya is the author of five essays, called Maitreya five treatises:
(first). Mahayana Mahāyāna, the most Mahayana or the Noble Truth
(2). Dharma discernment (Sa. dharmadharmatāvibaṅga)
(3). Centralist discriminatory discourse (Sa. madhyāntavibhāga-śāstra)
(4). Show solemn restaurant (Sa. abhisamayālaṅkāra)
(5). Mahayana business solemn commentary (Sa. mahāyānasūtralaṅkāra)
Traditional Chinese Buddhism believes that in the 10th century, the Five Great Luong Dynasty dynasty, with the Venerable Master in Minh Chau land, Phung Hoa district (present-day Zhejiang China) was the incarnation of the Bodhisattva Maitreya. He often carried a wooden jute, went around the market, everyone gave it away and took it away. He often preached to the poor, doing many miraculous and strange things to transform beings.
Bodhisattva Maitreya is a contemporary Buddha, of course there are 32 good generals and 80 beauty like other Buddhas, but depending on the tradition of beliefs and culture of each country, the image of He is also different. In countries like India, Népal, Thailand, and Tibet, statues of Maitreya and Maitreya rarely sit on the lotus seat that he often sits on the ground, the symbol of readiness to stand up and educate sentient beings. In Vietnam and China, Maitreya Bodhisattva is presented with a fat, cheerful general, children tangerine around, maybe that is the image of the Venerable Father in the 10th century, which Chinese Buddhism considers that he is an incarnation of Bodhisattva Maitreya.
II. Meaning Maitreya spring
1. The meaning of the "Spring of compassion"
Compassion is an indispensable element of a Buddhist monk and it seems that when it comes to Buddhism, people think of the word compassion. In the Bodhisattva's mind, the compassion is still limited, but in the great Bodhisattvas such as the Bodhisattva Quan-Yin, the Bodhisattva Ksitigarbha ... infinite boundless compassion, to the Buddhas then compassion cannot think. So why is the season of "compassionate Spring" not bearing the names of other Bodhisattvas but the name of the Bodhisattva Maitreya? As explained above, Maitreya translates as Xu Thi, meaning great compassion, bringing a source of happiness to sentient beings.
We all know that the first day of spring is the day to signal the serenity of the earth and sky, with so many beautiful, fresh, and energetic images of all species and plants. Everyone wishes for a peaceful, happy, peaceful and loving new year. However, as society becomes more and more modern, human morality becomes more and more decayed by the way of enjoying life, the material life, the formal life, so the compassion decreases. If kindness is not born, it means that we have brought ourselves into the world of anxiety, insecurity and selfishness. The majority of conflicts in society or wars occur from greed and anger. Only compassion brings all kinds of peace and peace. So, if spring lacks compassion, that spring will bring more unhappiness to people and become even more meaningless. That is why the spring is named after Bo-slapped Maitreya. Even in the two Maitreya words, we have seen the light of compassion.
2. Bearing the meaning of "Xuan Hoan Hy".
Joy is acceptance and contentment with everything that happens, with every happening, with every change, with every turbulent, difficult life ... Those who know accept and are always content with reality is happening in life, their mind always feel joy and no longer worry, sadness, fear or suffering anymore.
We know, the image of Maitreya worshiped in temples in Vietnam, looking very healthy, stout, and his face always smiling happily. He is the future Buddha that symbolizes happiness, joy, tolerance and forgiveness. If, the early spring wish that anyone who lives on this earth, whether a believer of any religion, wishes for a happy, peaceful and auspicious spring; then the Bodhisattva Maitreya is the embodiment of all that is best, the most complete and the most joyful that man has ever wished. In the context of the spring day filled with love, Bo-slapped Maitreya comes to us with playful smiles carrying the message of good luck to everyone.
3. Bearing the meaning of "Effortless Spring".
For the Buddha's children, Maitreya Spring Day also has a great meaning, that is the diligence of studying, the determination to transform the mind, from a mortal filled with afflictions and ignorance of the day. Today, become an enlightened being and be liberated in the future.
Therefore, the Buddha's child before the New Year, in addition to celebrating the New Year, he often has to make efforts to practice and transform himself in order to always be compassionate, happy, forgiving and tolerant as he is. In this way, we live in this world and we will feel the life full of meaning, this place is a peaceful, peaceful and peaceful world, a world of love, warmth, and a realm of Buddhas. , saints sages.
Thus, Maitreya spring implies the meaning of compassion and joy with the hope of achieving all the auspicious things and all things in the new year. For the Buddha, Maitreya spring also means spring diligent practice to achieve professionalism.
Through traditional festivals, we promote the beauty of Buddhism in the cultural life of people. Buddhism comes to life to benefit people, from the needs and human bases that open the way of practice. Only the moral virtue of compassion and joy will guide people to live a peaceful and peaceful life. So the image of Maitreya Buddha in spring is a message of compassion and liberation to people in every age. Thus, the meaning of welcoming Maitreya spring is to live in an upward lifestyle, especially towards the goal of liberating suffering in this turbulent life. It is also the way of life of Buddhism from the past to the present is directed. More specifically, every individual present in life must practice the religious way of life.
III. Applied in practice
1. Practicing the four immeasurable minds
Maitreya Spring is the spring of compassion, a spring that begins with the word compassion is the first two of the four immeasurable minds " compassion of compassion " and compassion is also one of the important gateways. Therefore, Maitreya spring reminds the Buddha's children to know the practice of compassion in particular and the four immeasurables in general to make a solid foundation for the development of insight.
Loving Kindness is an infinite love for all sentient beings, all things. Loving-kindness is love without any discrimination against close or friendly ones, good or bad, luxurious or vile ... Those who perform from the heart to the extreme will find themselves assimilating to all beings, There is also a difference between myself and people. The so-called "I" is no more. All divisions disappear like a fog that dissolves in the bright sunshine. Everything becomes one, the same, the same.
In the Sutta of the Nikaya Sutta, the Buddha taught to love all sentient beings like a loving mother the only child she was born.
Compassion is compassion, with infinite sympathy before the suffering of others, in the hope of helping sentient beings escape suffering. It should be noted that the compassionate mind is not small tears but mercy. When one feels the sufferings of others, the compassionate person feels the pain in the unruly situation of the unfortunate and is willing to share those sufferings.
Hy Hy is a happy heart, happy with the happiness of others, happy before the success of others. The mind of Hy never know jealousy, packaging, when seeing someone other than himself, Hy also means tolerance. In other words, Hy must be a state of complete tranquility, emanating from the selflessness, taking the joys of others as joy for us without any intention of wishing for any benefit. back to me.
Discharge is the mind of letting go, not being attached to anything, letting go of all one's accomplishments, being calmly disrespectful, defamatory, of others. self and human being, without the boundary between grace and hatred, not accepting the good and the bad, letting go of all the different notions The practitioner must practice gradual discharge and discharge all.
The four immeasurable minds are the path of practice leading to self-interest, self-seeking and also the basic path to intellectual development. So, how do we practice the four immeasurable mind? There are many methods, depending on one's inborn quality. Within the scope of this article, the writer would like to introduce three methods of practicing the four immeasurables.
1.1. Meditate
(first). Practice meditation only (meditation) with the breath
The breath is the source of life. Shakyamuni Buddha himself took the breath as the object of meditation. According to the Central Sutta, on the 49th night of the Fourth Jhana's meditation, he began to contemplate to attain the threefold enlightenment and become Buddha Samyaksambuddha. Therefore, the breath is an invaluable asset that all of us have.
Practicing according to the original meditation (Tathagata meditation) is required to eliminate the five hindrances that are greed, hatred, lethargy, chanting and suspicion to attain the year of meditation. Even in the first stage of the elimination of the two hindrances, greed and hatred, it has helped the practitioner easily practice compassion in the four immeasurable minds, let alone eliminating the five hindrances and achieving the year of meditation. chi, the practice of the four immeasurable mind becomes even easier.
If, during meditation, one takes the breath as the object and focuses the mind on the breath, it is just the breath, without any interfering thoughts, the practitioner will easily accomplish the first two limb meditation. The original meditation is Tam and Tu. After reaching Tam and Quartet, the third part of Joy will arise, the practitioner will feel the joy and bliss of meditation. Once the mind of Hy has arisen, it is very easy for the practitioner to practice happiness in the four immeasurables because the mind of the practitioner is always at peace, so he often rejoices at the success of others.
If one continues to meditate within the present moment to observe the breath, one will eliminate the rest of the hindsight and attain the fourth meditation, Lac. At that time, the body and mind of the practitioner were at peace - a joy at peace emanating from the calm mind - so the happiness in the four immeasurable minds was nurtured.
Continuing elaborately, remaining in the present moment in order to observe the breath, the practitioner will attain the ultimate meditation, namely, Single-mindedness, in preparation for entering the stages of concentration. From the first stage of meditation, if one wants to attain the second jhana, one must practice letting go of the two elements of Tam and Four; from the second meditation to reach the third meditation, one must practice letting go of Zen meditation; from the third meditation in order to attain the Fourth Jhana, one must practice letting go of Zen. Due to the practice of letting go of elaborate meditation, one easily practices the practice of Equanimity in the four immeasurable minds. Moreover, due to the attainment of samadhi, the practitioner arises, understanding more and more clearly the three dharmas, the four truths and the five aggregates, so it is easier to practice the four immeasurable minds. Just like that, the four immeasurable minds of the practitioner will gradually increase according to the levels of the concentration stages from the concentration to the concentration of preliminary, second, third and fourth meditation.
(2). Practice satipa niệm tứhāna
Satipa xứ xứhāna is the four basic contemplations of awareness It should be remembered that in all the four areas of mindfulness (body, feeling, mind, and dharma) one must take mindfulness as the head, and keep mindfulness only, that is, the awareness observes and perceives it objectively. Quan.
The Body Contemplation consists of awareness of the breath, exhaling, exhaling, as well as awareness of the four basic forms of the body (walking, standing, lying, sitting). Awareness in all activities of the body, observing 32 parts of the body, observing the elements that make up the body as well as observing the body.
Quan Tho is clearly aware of the feelings and emotions that arise in the mind, knowing whether they are pleasant, unpleasant or neutral.
Quan Tam is paying attention to the existing dhammas (thoughts), knowing whether they are craving or non-greed, aversion or aversion, ignorance or ignorance (mental states).
To know the Dharma is to know that all dhammas are dependent on each other, are not-self, knows whether the five obscurations (the five hindrances) are present or not, knowing that the human being is just the five aggregates in action, knows the current root of the dharma and understand the Four Noble Truths.
Because control over the four areas of body, feeling, mind, and dhamma, especially the mind control, and at the same time affirming the mind on the place where the four immeasurables are, it is easy for the practitioner to attain the four immeasurables.
(3). Practice compassion
A practitioner must use loving eyes to see everyone, whether that person is a relative or a nun, a friend or an enemy, a being or a coward, even a small species such as an insect, an ant, or an unreasonable creature. to kill them. The following passage from the Sutta of the Nikaya of the Nikaya system translated by the late Grand Master Thich Minh Chau is regarded as the compassionate poem of a Buddhist son:
... May all sentient beings,
Be at peace, at peace,
May all those,
Love has life,
The weak or the strong,
Not missing anyone,
The long one or the big one,
Middle low, large and small species.
Species are seen, not seen,
Species live far, not far away,
The species currently living,
Species will be born,
May all beings,
Live happily.
Like a mother's heart,
For my children,
All your life to protect,
The only child born.
The same goes for all
Sentient beings,
Practice your mind,
Unlimited amount, vast.
When standing or sitting,
When sitting or lying down,
Long until when,
While still awake,
Please settle this recitation ...
When you have compassion and regard beings as the only child you are born with, it is very easy for you to practice happiness, because the gentle mother is always happy at the success of her child. A person who exercises compassion from the extreme to the extreme will find himself assimilating to all sentient beings, without the difference between himself and him. The so-called "I" is no more. All divisions disappear like a fog that dissolves in the bright sunshine. Everything becomes one, homogeneous, homogeneous so that it is also easy to practice equanimity.
1.2. Buddha's Day
Buddha is a fully enlightened being with a mind of great compassion, great compassion, great joy, great equanimity. If one wishes to practice the four immeasurable minds, then the Buddhist ceremony is the most vindictive practice path. We pray to Buddha not because we wish to grant merit to our Buddha, but to worship Buddha to practice living with the altruistic and tolerant qualities of the Buddha. Buddhist ceremony that contemplates "energy ceremony, ritual ceremony" are not, impure, reaching the level of "inconceivable communion" with the Buddhas, will surely achieve the four immeasurable mind easily.
Practitioners can worship Buddhas from the past to the future such as from Bhikkhu-she-thi to Maitreya Buddha, or Buddha's name, or just a single Buddha like Shakyamuni, A- di-da, Buddha-Professor ... even the Bodhisattvas such as Quan-the-ton, Earth-organs ... can practice the four immeasurable mind. For every prostration, the practitioner should pray silently that I would like to learn from His immeasurable four virtues and when he attains the four immeasurables, I will transform the sentient beings. A prostration will sow the Buddha's mind a seed of the four immeasurable minds and be kept in the Arahant's consciousness. Just like that, the four immeasurable minds of the practitioner will grow quickly because within the practitioner's inner body there is practice, outside the blessing of the Buddhas is no different from "inner aggression". What to worry without accomplishment!
The Buddha's offering does not need to count a lot, but the quality of each prostration is that we have inner reflection, eliminate the ego, transform our karma and have practice the four immeasurables like Buddhas or not. When performing the Buddha ceremony, one must respectfully, recite, take a leisurely look at the Buddha image, the Bodhisattva or each word of the Sutta, or let the mind be quiet, help the mind be peaceful. Should worship Buddha slowly to have enough time to think of the vow to study according to the morality of the Buddhas, practicing the infinite number of mind emanating from the Buddhas into their minds and acquiring solemnity while practicing ceremony. Should practice the Buddha ceremony steadily in daily elaborate courses, unbroken, diligent practice, the practitioner will enjoy the energies of the Buddhas and Bodhisattvas.
1.3. Tri uncle
The power, and majesty of the Great Compassion Mantra, are linked to the Bodhisattva's Bodhisattva's wish, of which compassion is one of the typical ones. When reciting the Great Compassion Mantra, you must be diligent and sincere, respectful and respectful of the rite. Anyone who recites the Great Compassion Mantra mantra with all sincerity will surely attain great compassion because the power of the mantra is widespread, boundless and nothing can stop it. In the Great Compassion of the Heart of Da La Ni, the Bodhisattva Quan-the-Yin explains the great compassion of the mind is the equality of mind, the unconditioned mind, the uninfected mind, the reverent mind, the humble mind, the mind without disturbance, mind does not hold, supreme mind bodhichitta.
Although the mantra is the mysterious, secret words of the Buddhas and Bodhisattvas, it is difficult for us to grasp the content and the meaning, but this does not mean that when reciting the Great Compassion Mantra, we only recite it mechanically. Once you know the power and majesty of the Great Compassion Mantra, one will help the practitioner to understand the appearance of the Great Compassionate Mantra, and better understand the characteristics of great compassion., the meditator recites with absolute respect, sits upright, tranquil mind, does not leave the idea of dispersion, he will enlighten the source of mind, magically enter the law. The truth that is emitted will be displayed in the wishes of the practitioner, as well as entering into the sea of wondrous meaning, so miraculous, so that throughout and covers all the mind of great compassion, that is compassion mercy and determination to save sentient beings, practitioners will easily attain compassion in the four immeasurable minds.
The power of the Great Compassion Mantra as a means of concentration and due to the miraculous capacity of conveying these miraculous sounds, merging into the nature of the true mind, the practitioner can acquire both great and small mind. Italy. Peace in concentration will help the practitioner to generate joy. From there, one easily cultivate almond joy of the four immeasurable.
When the mind of a meditator is determined, it is precisely through the miracle of these wonderful sounds that one merges with the essence of the true mind, one attains an equitable mind, the mind is pre-infected, the mind does not accept Hold. Since then, practitioners easily practice equanimity in the four immeasurable minds.
Thus, we have just consulted about the three methods of practicing the four immeasurables, namely meditation, Buddha worship and mantra recitation. Each method has its own magic, depending on the root and circumstances of each person. The weak point of success is to practice steadily, diligently, concentrate on the subject, not to interfering with mindfulness, mindfulness of awareness, and of course, practicing the four immeasurable mind not just done on the instrument, the charnel, which must be practiced during the period of awakening. Being so, the practitioner will accomplish the four immeasurables as he wishes.
2. Practice relying on yourself, taking the Dharma as a lamp
In the Holy Wheel King, before the future Buddha was prophesied, the Buddha Guru taught the monks, rely on yourself, not relying on anyone else, taking the Dharma as a lamp, taking Dharma is a place of refuge, not of something else. It is these two points of view that can be considered to be an honest reflection of the life of the guru, who practices Buddhism and enlightenment based on his own experience and has been repeated many times during 49 years of sermon , even until the day of his death, he did not forget to instruct the disciples to rely on themselves, taking the Dharma as a lamp.
How come before prophesying a future Buddha, Shakyamuni Buddha taught his disciples to rely on themselves and on Dharma? Does he want to let us know that the teachings of the present Buddha or the teachings of the future Buddha or the teachings of the three generations of Buddhas in all ten directions are not different and those who know to stand on their own feet will Definitely get the taste of liberation!
We do not have enough merit to live in the time when the Buddha Guru was alive, and we do not know if there are enough blessings to live in the time of Maitreya Buddha or not, but fortunately, the teachings of Our Father There, Maitreya's spring is coming again, seeming to remind us to practice diligently in order to achieve the professional path and to be grateful to the Buddhas.
Every spring comes, people who have not learned the Buddha feel happy, joyfully celebrate the new spring, but those who are studying must be aware that the more we approach the destination of the death gate, the faster the practice. , otherwise it would be a waste of life. Monks must always keep in mind that if they are only ordained, even defilements, but haven't come out of the three realms, the path of renunciation is not complete!
In short, Maitreya spring has the meaning of spring of compassion, joy and effort. If applied in the practice, we will practice the four immeasurable minds and rely on ourselves, relying on the Dharma of the three generations of Buddhas. Please do not run after the pleasures of spring and forget about cultivation. Studying the teachings of Buddha, we need to practice the experience to see the benefits of practice. On the contrary, if we lack the practice, we will only enjoy the taste of the Dharma through the cake drawn on the paper .
The prosperity and longevity of Buddhism is not reflected in the large pagoda, large Buddha statues, large Buddhists, many festivals ... but it is in the sense that the monks have virtue or not, there is Dharma practice. Buddha taught no, whether he attained it or not. Let us not be too chasing after the means of joyful spring but forget about the Buddha's teaching in the Holy Wheel of the Wheel: " Live yourselves as a lamp to yourself, rely on yourself, no one else, taking the Dharma as a lamp, taking the Dharma as a refuge, not relying on something else. ”
No comments:
Post a Comment