Shurangama Mantra with Verses and Commentary

by Venerable Tripitaka Master Hsuan Hua

236. Ô ĐÀ CA BÀ DẠ

烏陀迦婆夜

UDAKABHAYA

 

 

Lục dục chư Thiên cụ ngũ suy

Tam Thiền thượng thả hữu phong tai

Nhậm quân tu đáo Phi Phi Tưởng

Bất như Tây Phương quy khứ lai.

 

六欲諸天具五衰

三禪尚且有風災

任君修到非非想

不如西方歸去來

The Six Desire Heavens have the Five Signs of Decay:

Even the Third Dhyana undergoes the disaster of wind.

Although through cultivation we can reach Neither Though Nor Non-Thought,

It would be better to go to the Western Land and then come back again.

ŌM! Ô ĐÀ CA BÀ DẠ

If you recite this line of the mantra, you can dispel wind disasters like windstorms.

GÍO BÃO

The difficulty of the disaster of wind.

Nếu có trăm nghìn muôn ức chúng sanh vì tìm vàng, bạc, lưu ly, xa cừ, mã não, san hô, hổ phách, trân châu các thứ báu, vào trong biển lớn, giả sử gió lớn thổi ghe thuyền của kia trôi tắp nơi nước quỉ La Sát, trong ấy nếu có nhẫn đến một người xưng danh hiệu Quán Thế Âm Bồ Tát, thời các người đó đều được thoát khỏi nạn quỉ La Sát. Do nhân duyên đó mà tên là Quán Thế Âm.

Sutra:

“If the hundreds of thousands of myriads of kotis of beings who seek gold, silver, lapis lazuli, mother-of-pearl, carnelian, coral, amber, pearls, and so forth enter the great sea, an evil wind may toss their boats into the territory of the rakshasa ghosts. But if among them there is even one person who calls out the name of Guanshiyin Bodhisattva, they will all be saved from the difficulty of the rakshasas. For this reason, he is called Guanshiyin.”


Commentary:

Among the seven kinds of difficulties, this is the third, the difficulty of meeting with rakshasa ghosts. If the hundreds of thousands of myriads of kotis of beings who seek gold, silver, lapis lazuli, mother-of-pearl, carnelian, coral, amber, pearls, and so forth. People are greedy for these things because they think they are treasures. Actually these things are external to the body. Before you have understood the true treasures within your own nature, even if you greedily pursue external treasures, they would not be of any great use. They have nothing to do with your own nature. But most ordinary people seek these things.

Every country is greedy for gold and so most citizens think it is a rare and valuable thing. Day and night, they scheme to get gold. This goes on to the point that countries fight with other countries over gold. Why do people think gold is so valuable? Because there is not very much of it, so everybody is greedy for it. It is hard to obtain and so people even dream of it. Some go to Africa, some to America. The Chinese used to call America "Old Gold Mountain." Everyone ran here from China for the gold. Once they had got most of the gold from America, they ran off to Australia, to " New Gold Mountain."

People travel all over for the gold. We do not know how many people died on the high seas coming over here after the gold. A lot of them. But communications were not as advanced in those days, and the news did not get reported. A lot of people died and no one ever knew. That is because they met with the difficulty of the evil wind while searching for treasures. They had small boats, nothing like the big ones we have today. Some found gold, but most did not. Everyone knows about those who found the gold, but who knows about all those people who died at sea? There is no record of those who were lost. Many went to New Gold Mountain, to Australia.

People also went to find silver. Gold is first, and silver is second in value. Next comes lapis lazuli, which is translated as "blue gem." Mother-of-pearl has lines running through it that look like cart tracks, but its surface is actually very smooth.

Carnelian is called "horse brain," because there are thread-like lines running through it that resemble blood vessels. In the old days in China, those who smoked pipes had their long pipes made out of carnelian or jade. They were very expensive. Those people, having eaten their fill and having nothing else to do, wanted to be different, to show how unusual they were, and so they made extravagant pipes. They would compete to see who could have the most expensive pipes, to show off how rich they were.

Coral grows in the ocean in formations that look like trees. Some of them grow to be three feet tall. I have seen one that was one foot tall. There are small creatures in the ocean who leave their shells in these shapes that look like trees. Such trees are very expensive.

In China, a man called Shi Chong once competed with a certain relative of the Emperor to show off his wealth. The Emperor had given his relative a coral tree, probably about two feet tall, especially expensive. The person invited Shi Chong to dinner one night and showed him his coral tree. "See my expensive coral tree?" he asked.

Shi Chong picked it up and threw it on the ground, smashed it into pieces. The man was crushed. "That coral tree was given to me by the Emperor! Now what do I do?"

"Do not worry about it," said Shi Chong, "I will replace it. Come over to my house tomorrow and you can pick a coral tree out of my collection."

When the Emperor's relative went to Shi Chong's house the next day, he saw that the living room was filled with lovely coral trees all over three feet tall! The man realized he was nowhere near as wealthy as Shi Chong, even though he was the Emperor's relative, and so he took a coral tree and left.

Later, Shi Chong, however, was murdered for his money. It is said,

People die because of wealth;
Birds die because of food.

Amber is another kind of precious substance. Sometimes it is yellow in color and called golden amber. Pearls are obtained from oysters.

If people should enter the great sea to acquire such things, they may run into trouble. And suppose an evil wind comes up. This is hypothetically speaking, mind you. An evil wind is literally a "black wind." This is something everyone personally has.

What do I mean? This is what happens when your face gets all contorted with affliction and turns black. When you get angry, you have an evil wind. If you have no temper, you do not have an evil wind. The great sea is the sea of our own nature. The evil wind is ignorance. We speak about it in many ways, but it all comes back to the same thing--ignorance. Ignorance is also called affliction. If you have affliction, you have an evil wind. Without affliction, the sea of your own nature is calm and placid. To seek jewels is to enter your own nature to look for treasures. When you try to uncover the treasures within your own nature, you might run into demonic obstacles. Demonic obstacles arise because you do not have enough virtue. If you have not done enough virtuous deeds, your virtue is not complete, and so the evil wind--the demonic obstacle--starts blowing. If you possess great virtue, the evil wind will turn into auspicious clouds--fortunate energy.

In China we say,

When the Way is lofty, dragons and tigers are subdued.
When virtue is profound, ghosts and spirits are respectful.

When the Way is lofty, the dragons will coil up and the tigers will lie down when they see you. Dragons are basically very fierce, they can move mountains and turn over the seas with their spiritual penetrations. But if you have the Way, even though dragons have such spiritual powers, they do not dare use them on you. They have to coil up. Tigers are very mean, but if you have no anger, when they see you they will act like tame dogs--like house pets. They will wag their tails and welcome you like kitty cats. But you must have the Way--Tao. If you do not, the dragons would not coil up and the tigers would not crouch.

If your virtue is sufficiently profound, then when the ghosts and spirits see you they will bow. But you must have the virtue; otherwise, they would not. Therefore, developing virtue by doing virtuous deeds is most important.

The evil wind may toss their boats into the territory of the rakshasa ghosts; they will be in trouble. Rakshasa ghosts eat people's essence and energy. They are female. But if among them--the people on the boat--there is even one person who calls out the name of Guanshiyin Bodhisattva, they will all be saved--all hundreds of myriads of millions of them--from the difficulty of the rakshasas. For this reason, he is called Guanshiyin--the Contemplator of the World's Sounds.

Virtue is something all people should consider the most important issue, because virtue is what differentiates people from animals. Without virtue, we are no different from animals.

Also, virtue must be put into action. If you do not “do” it, it is not there.

In Manchuria, I had a very good friend. He was my good friend because he was on the same Path as I was. I observed filial piety by my mother's grave, and he had done the same by his mother's grave. He was called Filial Son Yu. Before he began his filial practice, he had been a robber. He went everywhere plundering households and kidnapping people.

Once he was wounded in a fight. The wound festered and refused to heal for over half a year. At that time he woke up: "Probably I have been doing too many wrong things and so my wound would not heal." Then he made a vow, "If my wound heals, I will never rob again. I will observe filial piety at the graves of my parents." After he had this thought, his wound was well in a few days, and he went to start his practice. Many strange things happened to him then. There is not enough time to go into all of them in detail today.

Once, seeking to stop the rain to aid his village, he cut off his flesh as an offering to Heaven. While he was sitting beside his parents' graves, it started raining and the rain continued for days and days. He thought, "All the crops will be flooded," and so he began to pray for the rain to stop. As a token of his sincerity, he said, "If the rain stops within three days, I shall cut off my flesh as an offering to the Heaven and the Buddha." After he made this vow, oddly enough, in two and a half days or so, the rain stopped.

To carry out his vow, he stood before a Buddha image and cut off about one or two ounces of his flesh as an offering. Then he fainted from the shock and the pain. When he woke up again, the ground was covered with blood. The magistrate of Shuangcheng County happened to come by. Seeing Filial Son Yu lying in a pool of blood, the magistrate thought he was deranged. But when he found out the details of his offering, he said, "That was terrific!" and was very impressed.

Soon after this incident, a little bird came to visit Filial Son Yu. It chirped in a very strange way. It said, "Do more virtue! Do more virtue! Doing more virtue is good!" [In Chinese, Duo zuo de! Duo zuo de! Zuo de duo hao!] It was telling people to do more good things, the more the better.

That is why I am not afraid of working too hard. I work along with you all day and then I lecture at night. I do so because I want to do more giving of Dharma. In America, the Buddhadharma is extremely scarce and so I am not afraid of working hard to give you the Buddhadharma. No matter how hard it is, I am not going to go on strike. To say nothing of all of you, even if only one or two of you understand what I am saying, that will be enough. I will have found "those who know my sound."

Now there are so many of you who come every day to hear the Sutra. You are all my most understanding Dharma friends and so, even though it gets tiring--people get tired when they work--I go ahead and speak the Buddhadharma for all of you.

VIÊN-THÔNG VỀ PHONG-ĐẠI

 

Ngài Lưu-ly-quang Pháp-vương-tử liền từ chỗ ngồi đứng dậy, đỉnh-lễ nơi chân Phật mà bạch Phật rằng: "Tôi nhớ hằng-sa kiếp về trước, có đức Phật ra đời, hiệu là Vô-lượng-thanh; ngài khai-thị tính bản-giác diệu-minh cho các hàng Bồ-tát và dạy quán thế-giới và thân chúng-sinh nầy đều do sức lay-động của vọng-duyên chuyển-biến ra. Tôi lúc bấy giờ, quán cái không-gian an-lập, quán cái thời-gian thiên-lưu, quán cái thân-thể khi động, khi yên, quán cái thức-tâm niệm-niệm sinh-diệt, tất-cả đều lay-động như-nhau, bình-đẳng không sai khác. Khi bấy giờ, tôi giác-ngộ cái tính các thứ động ấy, đến không do đâu, đi không tới đâu; tất-cả chúng-sinh điên-đảo, số như vi-trần trong mười phương đều đồng một hư-vọng; như vậy, cho đến tất-cả chúng-sinh trong một tam-thiên đại-thiên thế-giới, cũng như hàng trăm loài muỗi-mạt đựng trong một đồ-đựng, vo-vo kêu-ầm, ở trong gang-tấc, ồn-ào rối-rít. Tôi gặp Phật chưa bao lâu, thì được pháp vô-sinh-nhẫn; khi bấy giờ, tâm đã khai-ngộ, mới thấy cõi Phật Bất-động phương Đông, làm vị Pháp-vương-tử. Tôi thừa-sự thập phương Phật, thân tâm phát ra sáng-suốt, rỗng-thấu không ngăn-ngại. Phật hỏi về viên-thông, tôi do quan-sát sức lay-động không nương vào đâu, ngộ được tâm Bồ-đề, vào được Tam-ma-địa, hợp với nhất-diệu-tâm mà thập phương Phật truyền-dạy, đó là thứ nhất".

Ngài Lưu-ly-quang Pháp-vương-tử

VIÊN-THÔNG VỀ PHONG-ĐẠI

Vaidurya Bodhisattva: Perfect penetration through the wind element.

 

Ngài Lưu-ly-quang Pháp-vương-tử liền từ chỗ ngồi đứng dậy, đỉnh-lễ nơi chân Phật mà bạch Phật rằng: "Tôi nhớ hằng-sa kiếp về trước, có đức Phật ra đời, hiệu là Vô-lượng-thanh; ngài khai-thị tính bản-giác diệu-minh cho các hàng Bồ-tát và dạy quán thế-giới và thân chúng-sinh nầy đều do sức lay-động của vọng-duyên chuyển-biến ra. 

Sutra:

The dharma prince Vaidurya Light arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "I can still remember back through aeons as many as the sands in the Ganges to the time of a Buddha named Limitless Sound, who instructed the Bodhisattvas that fundamental enlightenment is wonderful and bright. He taught them to contemplate this world and all the beings in it as false conditions propelled by the power of wind."

Commentary:

The dharma prince Vaidurya Light. "Vaidurya" is a blue gemstone. "Dharma prince" is a title given to Bodhisattvas. He arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "I can still remember back through aeons as many as the sands in the Ganges to the time of a Buddha named Limitless Sound. The Buddha called Limitless Sound instructed the Bodhisattvas that fundamental enlightenment is wonderful and bright. He taught them to contemplate this world and all the beings in it as false conditions propelled by the power of wind." The dharma prince Vaidurya Light accomplished his deeds in the Way through the element wind.

Tôi lúc bấy giờ, quán cái không-gian an-lập, quán cái thời-gian thiên-lưu, quán cái thân-thể khi động, khi yên, quán cái thức-tâm niệm-niệm sinh-diệt, tất-cả đều lay-động như-nhau, bình-đẳng không sai khác. 

Sutra:

At that time, I contemplated the position of the world, and I regarded the passage of time in the world. I reflected on the movement and stillness in my body. I considered the arising of thoughts in the mind. All these kinds of movement were nondual; they were equal and the same.

Commentary:

At that time, I contemplated the position of the world, that is, how the world-system was established. I regarded the passage of time in the world. I looked into the course of past, present, and future. I reflected on the movement and stillness in my body. I considered the arising of thoughts in the mind. As soon as we give rise to thought, we have created wind within our minds. Once there is wind in our minds, the many kinds of external winds arise. All these kinds of movement were non-dual. The substance and appearance of all the various movements are equal and the same. There is no distinction to be made among them.

Khi bấy giờ, tôi giác-ngộ cái tính các thứ động ấy, đến không do đâu, đi không tới đâu; tất-cả chúng-sinh điên-đảo, số như vi-trần trong mười phương đều đồng một hư-vọng.

Sutra:

I then understood that the nature of movement does not come from anywhere and does not go anywhere. Every single material particle throughout the ten directions and every upside-down living being in it is of the same empty falseness.

Commentary:

I then understood that the nature of movement does not come from anywhere and does not go anywhere. At that time I comprehended the essence of movement. Every single material particle throughout the ten directions and every upside-down living being in it is of the same empty falseness. They are all empty and false, created from one identical illusion.

Như vậy, cho đến tất-cả chúng-sinh trong một tam-thiên đại-thiên thế-giới, cũng như hàng trăm loài muỗi-mạt đựng trong một đồ-đựng, vo-vo kêu-ầm, ở trong gang-tấc, ồn-ào rối-rít. Tôi gặp Phật chưa bao lâu, thì được pháp vô-sinh-nhẫn.

Sutra:

And so, throughout the three-thousand-great-thousand worlds, the living beings in each of the worlds were like so many mosquitoes confined in a trap and droning monotonously. Caught in those few square inches, their hum built to a maddening crescendo. Not long after I encountered the Buddha, I attained patience with the non-production of dharmas.

Commentary:

And so, throughout the three-thousand-great-thousand world, so it goes, from one world to a small-thousands of worlds, on through a thousand small-thousands of worlds, that is, a middle-thousands of world-systems, and on through a thousand middle-thousands of worlds, which makes a great thousands of worlds. All through the three-thousand-great-thousand worlds, the living beings in each of the worlds were like so many mosquitoes confined in a trap and droning monotonously. They were like a great mass of mosquitoes trapped in a vessel. Each mosquito in the container emitted its own sound. Caught in those few square inches, their hum built to a maddening crescendo. Inside such a small space, their droning reverberated madly. I contemplated in this way, and not long after I encountered the Buddha, I attained patience with the non-production of dharmas.

Khi bấy giờ, tâm đã khai-ngộ, mới thấy cõi Phật Bất-động phương Đông, làm vị Pháp-vương-tử. Tôi thừa-sự thập phương Phật, thân tâm phát ra sáng-suốt, rỗng-thấu không ngăn-ngại. 

Sutra:

My mind then opened, and I could see the country of the Buddha, Unmoving, in the east. I became a dharma prince and served the Buddhas of the ten directions. My body and mind emit a light that make them completely clear and translucent.

Commentary:

"My mind then opened, and I could see the country of the Buddha, Unmoving, in the east. I worked at perfecting this skill for a long time with a concentrated mind, allowing no other false thoughts to enter. Eventually I became enlightened, my mind opened, and I could see Akshobhya Medicine Master Buddha, in the east." He is known as the Buddha Unmoving and also as the Vajra Buddha. "I became a dharma prince at that place, and served the Buddhas of the ten directions. My body and mind emit a light that make them completely clear and translucent. I kept cultivating until my mind had light and my body had light. It penetrated within and without and was totally unhindered."

Phật hỏi về viên-thông, tôi do quan-sát sức lay-động không nương vào đâu, ngộ được tâm Bồ-đề, vào được Tam-ma-địa, hợp với nhất-diệu-tâm mà thập phương Phật truyền-dạy, đó là thứ nhất".

Sutra:

The Buddha asks about perfect penetration. I contemplated the power of wind as lacking anything to rely on, and I awakened to the Bodhi mind. I entered samadhi and meshed with the single, wonderful mind transmitted by all the Buddhas of the ten directions. This is the foremost method.

Commentary:

The Buddha asks about perfect penetration. I contemplated the power of wind as lacking anything to rely on. That is, the wind has no substantial nature of its own, it has no self-nature. From this I awakened to the Bodhi mind. I entered samadhi and meshed with the single, wonderful mind transmitted by all the Buddhas of the ten directions. I received the transmission of the Buddha's mind-seal dharma door. This is the foremost method. The dharma door of contemplating the unmoving power of wind is the best way, I think. I accomplished my Way-karma by contemplating the element wind.

NGHI THỨC

 

NIỆM-PHẬT 

ĐỌC TỤNG CHƠN-NGÔN

 

(PHÁT NGUYỆN NIỆM-PHẬT THEO TRƯỞNG-GIẢ DIỆU-NGUYỆT)

 

Đức Phật Thế-Tôn, Chánh Biến Tri
Tướng hảo đoan nghiêm đều viên mãn,
Rủ lòng đại từ bi vô hạn,
Mở bày đại pháp cứu quần mê.

NIỆM PHẬT hiện tiền đắc Phật tướng,
Thâm nhập cảnh giới bất tư nghị.
Nhân đây Bồ-Tát Sơ phát tâm,
Quyết định một lòng xưng niệm Phật,
Hồng danh chứa nhóm vô lượng nghĩa,
Lợi lạc muôn ức chúng hữu tình.
Đức Phật Thế-Tôn, đấng Vô-thượng
Tri kiến, giác ngộ đều quang minh,
Rắc rải tuệ nhật khắp mười phương,
Rưới trận mưa pháp như Cam lộ.

NIỆM PHẬT vãng sanh cõi Cực-Lạc,
An nhiên chứng đắc Vô-Sanh-Nhẫn.
Nhân đây Bồ-Tát Sơ phát tâm,
Gìn giữ thân tâm bằng Phật hiệu,
Hồng danh tỏ ngộ Chân Như Tánh,
Dẫn dắt chúng sanh vào Tam-muội.
Đức Phật Như-Lai đấng Bất-động
Chẳng đến, chẳng đi, chẳng đoạn thường,
Xa lìa chấp hữu hoặc chấp vô,
Tự tại chỉ bày phương tiện lực.

NIỆM PHẬT  an trụ nơi bản giác,
Tùy nghi hòa hợp với tánh Không.
Nhân đây Bồ-Tát Sơ phát tâm,
Trang nghiêm tự thân bằng niệm Phật,
Hồng danh hiển phát Hư-Không-Tạng,
Tức thời thẳng vào Viên-giác-tánh.
Con nay xưng tán Đại Đạo-Sư,
Khen ngợi hồng danh vô lượng lực.

Nguyện đem hồi hướng khắp chúng sanh,
Mong cầu hết thảy cùng niệm Phật.

Nam-mô A-DI-ĐÀ Phật

(Tùy ý, hoặc 1 ngàn câu trở lên)

  

Nam-mô ÐẠI-HẠNH Phổ-hiền Bồ-tát 

( 3 lần)

 

BẠT NHỨT-THIẾT NGHIỆP-CHƯỚNG CĂN BỔN

ĐẮC SANH TỊNH-ĐỘ ĐÀ-RA-NI

 

Nam-mô a di đa bà dạ, Đa tha dà đa dạ, Đa điệt dạ tha.

A di rị đô bà tỳ, A di rị đa tất đam bà tỳ, A di rị đa tỳ ca lan đế, A di rị đa tỳ ca lan đa, Dà di nị dà dà na, Chỉ đa ca lệ ta bà ha.

( 21 lần)

 

Nam-mô ÐẠI-BI Quán-Thế-Âm Bồ-tát

( 3 lần)

ŌM! Ô ĐÀ CA BÀ DẠ

( 7 lần)

 

VÔ LƯỢNG THỌ NHƯ LAI CHÂN NGÔN

 

NAM MÔ RÁT NA TRA DẠ DA. 

NAM MÔ A RỊ DA.  A MI TÁ BÀ DA.  TÁT THA GA TÁ DA.  A RA HA TI.  SAM DẮT SAM BUÝT ĐÀ DA.  TÁT DA THA. 

UM !  A MI RỊ TI.  A MI RỊ TÔ NA BÀ VÊ.  A MI RỊ TÁ SAM BÀ VÊ.  A MI RỊ TÁ GA BÊ.  A MI RỊ TÁ SUÝT ĐÊ.  A MI RỊ TÁ SI TÊ.  A MI RỊ TÁ VI CA LĂN TÊ.

A MI RỊ TÁ VI CA LĂN TÁ GA MI NỊ.  A MI RỊ TÁ GÀ GA NA KY TI CA LI.  A MI RỊ TÁ LÔ ĐÔ VI SA PHẠ LI.  SẠT VA RỊ THÁ SA ĐÀ NI.  SẠT VA MA CA LI.  SA KHẤT SÁ DU CA LI.  SÓA HA. 

 

UM! BÚT RUM!  HÙM!

 ( 21 lần)

CHUNG

 

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CHƠN-NGÔN LÀ  LỜI NÓI CỦA  PHẬT, BỒ-TÁT hay A-LA-HÁN... ĐÃ NHIỀU ĐỜI NHIỀU KIẾP KHÔNG NÓI LỜI VỌNG-NGỮ.

Cũng như Bồ-tát QUÁN-THẾ-ÂM trong KINH ĐẠI-BI TÂM ĐÀ-RA-NI chẳng hạn:

 

“Nếu trong đời vị lai, TÔI (Bồ-tát QUÁN-THẾ-ÂM) có thể làm lợi ích an vui cho tất cả chúng sanh với thần CHÚ NÀY (chú Đại-Bi), thì xin khiến cho thân tôi liền sanh ra ngàn tay ngàn mắt.

Khi tôi phát thệ rồi, thì ngàn tay ngàn mắt đều hiện đủ nơi thân...”( ĐÂY LÀ CHƠN NGÔN).

 

“UM! BÚT RUM!  HÙM!” là "NHỨT-TỰ CHUYỂN-LUÂN VƯƠNG THẦN CHÚ", được phối-hợp vào CHÚ VÔ-LƯỢNG-THỌ này có công-năng làm cho các CHƠN-NGÔN này (nói riêng) và các chơn ngôn khác  mau KIẾN-HIỆU và CHÓNG thành-tựu.

 

Lại  CHUYÊN NIỆM “ Nam Mô A Di Đà Phật”. Nghĩa là ngoài thời khóa kể trên, trong một ngày đêm, khi nào có thể liền nhiếp THÂN TÂM vào danh hiệu “NAM MÔ A-DI-ĐÀ PHẬT”, lâu ngày sẽ được NIỆM PHẬT BA-LA-MẬT, mới biết diệu dụng của câu niệm phật “BẤT KHẢ TƯ NGHỊ”, không thể dùng văn tự ngôn ngữ SUY NGHĨ mà bàn luận biết được.  Cho nên, qúi vị phải hành trì cho thiết thật.

 

Lặng ngồi chốn tĩnh lâu
Trăng sáng, gió canh thâu!
Bát-Nhã hương lòng nhẹ.
Lăng-Già niệm ý sâu

Phật, Tâm chung một vẻ
Thiền, Tịnh chẳng hai mầu
Ngưng chuỗi, thầm riêng hỏi
Hoa đêm điểm điểm đầu...

( Niệm Phật Phải Hành Trì Cho Thiết Thật- HT.Thích Thiền Tâm)

 

 

Tuy nhiên, nếu qúi vị thích chuyên trì “CHÚ ĐỊA-BI”, chuyên trì “ 1 THỦ-NHÃN”, chuyên “ THAM-THIỀN”, chuyên “TỤNG KINH”… thì cũng phải hành như “CHUYÊN” NIỆM PHẬT vậy).

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