H\u1ed3ng Nh\u01b0<\/span>
chuy\u1ec3n Vi\u1ec7t ng\u1eef\u00a0th\u00e1ng 2 n\u0103m 2006. So\u00e1t b\u1ea3n d\u1ecbch th\u00e1ng 04\/2006.<\/i><\/span>
<\/p>\nM\u1ecdi sai s\u00f3t l\u00e0 c\u1ee7a ng\u01b0\u1eddi
d\u1ecbch.<\/i><\/span>
M\u1ecdi c\u00f4ng
\u0111\u1ee9c<\/span> sinh h\u1ed3i h\u01b0\u1edbng<\/span> ph\u00e1p gi\u1edbi<\/span> ch\u00fang sinh<\/span>.\u00a0<\/i><\/span>
<\/p>\nOM MANI PADME HUM<\/span><\/b><\/span>
By His Holiness
the Dalai Lama
________________________________________<\/span><\/p>\nIt is very good to
recite the mantra Om mani padme hum<\/span>, but while you are doing it, you should be
thinking on its meaning, for the meaning of the six syllables is great and
vast. The first, Om is composed of three letters, A, U, and M. These symbolize
the practitioner’s impure body, speech, and mind; they also symbolize the pure
exalted body, speech, and mind of a Buddha.
<\/span><\/p>\nCan impure body, speech,
and mind be transformed into pure body, speech, and mind, or are they entirely
separate? All Buddhas are cases of beings who were like ourselves and then in
dependence on the path became enlightened; Buddhism does not assert that there
is anyone who from the beginning is free from faults and possesses all good
qualities. The development of pure body, speech, and mind comes from gradually
leaving the impure states and their being transformed into the pure. <\/span><\/p>\nHow is this done? The
path is indicated by the next four syllables. Mani, meaning jewel, symbolizes
the factors of method-the altruistic intention to become enlightened,
compassion, and love. Just as a jewel is capable of removing poverty, so the
altruistic mind of enlightenment is capable of removing the poverty, or
difficulties, of cyclic existence and of solitary peace. Similarly, just as a
jewel fulfills the wishes of sentient beings, so the altruistic intention to
become enlightened fulfills the wishes of sentient beings. <\/span><\/p>\nThe two syllables,
padme, meaning lotus, symbolize wisdom. Just as a lotus grows forth from mud
but is not sullied by the faults of mud, so wisdom is capable of putting you in
a situation of non-contradiction whereas there would be contradiction if you
did not have wisdom. There is wisdom realizing impermanence, wisdom realizing
that persons are empty, of being self-sufficient or substantially existent,
wisdom that realizes the emptiness of duality-that is to say, of difference of
entity between subject an object-and wisdom that realizes the emptiness of
inherent existence. Though there are many different types of wisdom, the main
of all these is the wisdom realizing emptiness. <\/span><\/p>\nPurity must be achieved
by an indivisible unity of method and wisdom, symbolized by the final syllable
hum, which indicates indivisibility. According to the sutra system, this
indivisibility of method and wisdom refers to wisdom affected by method and
method affected by wisdom. In the mantra, or tantric, vehicle, it refers to one
consciousness in which there is the full form of both wisdom and method as one
undifferentiable entity. In terms of the seed syllables of the five Conqueror
Buddhas, hum is the seed syllable of Akshobhya – the immovable, the
unfluctuating, that which cannot be disturbed by anything. <\/span><\/p>\nThus the six syllables,
om mani padme hum<\/span>, mean that in dependence on the practice of a path which is
an indivisible union of method and wisdom, you can transform your impure body,
speech, and mind into the pure exalted body, speech, and mind of a Buddha. It is
said that you should not seek for Buddhahood outside of yourself; the
substances for the achievement of Buddhahood are within. As Maitreya says in
his Sublime Continuum of the Great Vehicle (Uttaratantra), all beings naturally
have the Buddha nature in their own continuum. We have within us the seed of
purity, the essence of a One Gone Thus (Tathagatagarbha), that is to be
transformed and fully developed into Buddhahood. <\/span><\/p>\nSource: thuvienhoasen<\/i><\/span><\/div>\n[ad_2]
\n
Ngu\u1ed3n : Source link <\/a><\/p>\n","protected":false},"excerpt":{"rendered":"[ad_1] L\u1ee4C T\u1ef0
\u0110\u1ea0I MINH CH\u00daOm Mani Padme Hum – \u00c1n Ma Ni B\u00e1t Di H\u1ed3ng \u0110\u1ee9c \u0110\u1ea1t-lai L\u1ea1t-ma thuy\u1ebft gi\u1ea3ng – H\u1ed3ng Nh\u01b0 Vi\u1ec7t d\u1ecbch
Tr\u00ec t\u1ee5ng minh\u2026<\/p>\n","protected":false},"author":1,"featured_media":6897,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[104],"tags":[],"td_series":[],"class_list":["post-6896","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-giai-dap-nghi-hoac"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/6896","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/comments?post=6896"}],"version-history":[{"count":0,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/6896\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media\/6897"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=6896"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=6896"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=6896"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=6896"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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