2018 Malaysian Buddhist Meditation Center (MBMC).D

VIDEO:  Chư Tăng tụng “Kinh Hạnh Phúc – MAṄGALA SUTTA” chúc phúc cho các Phật tử tới Qui y Tam bảo, Thọ trì ngũ giới, Cúng Dường chư tăng nhân dịp ngày đầu năm mới Mậu Tuất 2018, trưa ngày 1Tết, tại Trung tâm thiền Phật giáo Malaysia, Penang – MBMC Malaysian Buddhist Meditation Center.


(English text below)

Như vậy tôi nghe / Một thời Thế Tôn / Ngự tại Kỳ Viên Tịnh Xá / Của Trưởng giả Cấp Cô Độc / Gần thành Xá vệ. / Khi đêm gần mãn / Có một vị Trời / Dung sắc thù thắng / Hào quang chiếu diệu / Sáng tỏa Kỳ Viên / Đến nơi Phật ngự / Đảnh lễ Thế Tôn / Rồi đứng một bên / Cung kính bạch Phật / Bằng lời kệ rằng:

“Chư Thiên và nhân loại
Suy nghĩ điều hạnh phúc
Hằng tầm cầu mong đợi
Một đời sống an lành
Xin ngài vì bi mẫn
Hoan hỷ dạy chúng con.
Về phúc lành cao thượng”

(Thế Tôn tùy lời hỏi
Mà giảng giải như vầy)

1. Asevanā ca bālānaṃ
Paṇḍitānañca sevanā
Pūjā ca pūjanīyānaṃ
Etaṃ maṅgalam’uttamaṃ.

1. Không gần gũi kẻ ác
Thân cận bậc trí hiền
Đảnh lễ người đáng lễ
Là phúc lành cao thượng.

2. Paṭirūpa-desa-vāso ca
Pubbe ca kata-puññatā
Atta sammā paṇīdhi ca
Etaṃ maṅgalam’uttamaṃ

2. Ở trú sứ thích hợp
Công đức trước đã làm
Chân chánh hướng tự tâm
Là phúc lành cao thượng.

3. Bāhu-saccañca sippañca
Vinayo ca susikkhito
Subhāsitā ca yā vācā
Etaṃ maṅgalam’uttamaṃ.

3. Đa văn, nghề nghiệp giỏi
Thông suốt các luật nghi
Nói những lời chân chất
Là phúc lành cao thượng.

4. Mātā-pitu upaṭṭhānaṃ
Putta-dārassa saṅgaho
Anākulā ca kammantā
Etaṃ maṅgalam’uttamaṃ.

4. Hiếu thuận bậc sinh thành
Dưỡng dục vợ và con
Sở hành theo nghiệp chánh
Là phúc lành cao thượng.

5. Dānañca dhamma-cariyā ca
Ñātakānañca saṅgaho
Anavajjāni kammāni
Etaṃ maṅgalam’uttamaṃ

5. Bố thí hành đúng pháp
Giúp ích hàng quyến thuộc
Giữ chánh mạng trong đời
Là phúc lành cao thượng.

6. Āratī-viratī pāpā
Majja-pānā ca saññamo
Appamādo ca dhammesu
Etaṃ mangalam’uttamaṃ.

6. Xả ly tâm niệm ác
Chế ngự không say sưa
Không phóng dật trong pháp
Là phúc lành cao thượng.

7. Gārāvo ca nivāto ca
Santuṭṭhī ca kataññutā
Kālena dhamma-savanaṃ
Etaṃ maṅgalam’uttamaṃ.

7. Đức cung kính, khiêm nhường
Tri túc và tri ân
Đúng thời nghe chánh pháp
Là phúc lành cao thượng.

8. Khantī ca sovacassatā
Samaṇānañca dassanaṃ
Kālena dhamma-sākacchā
Etaṃ maṅgalam’uttamaṃ

8. Nhẫn nhục, lời nhu hòa
Yết kiến bậc sa môn
Tùy thời đàm luận Pháp
Là phúc lành cao thượng.

9. Tapo ca brahma-cariyā ca
Ariya-saccāni dassanaṃ
Nibbāna-sacchikiriyā ca
Etaṃ maṅgalam’uttamaṃ

9. Tự chủ, sống Phạm hạnh
Thấy được lý Thánh đế
Giác ngộ Đại Niết Bàn
Là phúc lành cao thượng.

10. Phuṭṭhassa loka-dhammehi
Cittaṃ yassa na kampati
Asokaṃ, virayaṃ, khemaṃ
Etaṃ maṅgalam’utamaṃ

10. Khi xúc chạm việc đời
Tâm không động, không sầu
Tự tại và vô nhiễm
Là phúc lành cao thượng

 Etādisāni katvāna
Sabbattha-sotthiṃ gacchanti taṃ
Tesaṃ maṅgalam’uttaman’ti.

Những sở hành như vậy
Không chỗ nào thối thất
Khắp nơi được an toàn
Là phúc lành cao thượng.

The Discourse on Blessings [1]


Thus have I heard. On one occasion the Exalted One was dwelling at Anathapindika’s monastery, in Jeta’s Grove,[2] near Savatthi.[3] Now when the night was far spent, a certain deity whose surpassing splendour illuminated the entire Jeta Grove, came to the presence of the Exalted One and, drawing near, respectfully saluted him and stood at one side. Standing thus, he addressed the Exalted One in verse:

“Many deities and men, yearning after good, have pondered on blessings.[4] Pray, tell me the greatest blessing!”

“Not to associate with the foolish,[5] but to associate with the wise; and to honour those who are worthy of honour — this is the greatest blessing.

 To reside in a suitable locality,[6] to have done meritorious actions in the past and to set oneself in the right course [7] — this is the greatest blessing.

To have much learning, to be skillful in handicraft,[8] well-trained in discipline, [9] and to be of good speech [10] — this is the greatest blessing.

To support mother and father, to cherish wife and children, and to be engaged in peaceful occupation — this is the greatest blessing.

To be generous in giving, to be righteous in conduct,[11] to help one’s relatives, and to be blameless in action — this is the greatest blessing.

To loathe more evil and abstain from it, to refrain from intoxicants,[12] and to be steadfast in virtue — this is the greatest blessing.

To be respectful,[13] humble, contented and grateful; and to listen to the Dhamma on due occasions [14] — this is the greatest blessing.

To be patient and obedient, to associate with monks and to have religious discussions on due occasions — this is the greatest blessing.

Self-restraint,[15] a holy and chaste life, the perception of the Noble Truths and the realisation of Nibbana — this is the greatest blessing.

A mind unruffled by the vagaries of fortune,[16] from sorrow freed, from defilements cleansed, from fear liberated [17] — this is the greatest blessing.

Those who thus abide, ever remain invincible, in happiness established. These are the greatest blessings.”[18]


(Derived mainly from the Commentaries)

[1] This Sutta appears in the Sutta-Nipata (v.258ff) and in the Khuddakapatha. See Maha-Mangala Jataka (No. 453). For a detailed explanation see Life’s Highest Blessing by Dr. R.L. Soni, WHEEL No. 254/256.

[2] Anathapindika, lit., ‘He who gives alms to the helpless’; his former name was Sudatta. After his conversion to Buddhism, he bought the grove belonging to the Prince Jeta, and established a monastery which was subsequently named Jetavana. It was in this monastery that the Buddha observed most of his vassana periods (rainy seasons — the three months’ retreat beginning with the full-moon of July). Many are the discourses delivered and many are the incidents connected with the Buddha’s life that happened at Jetavana. It was here that the Buddha ministered to the sick monk neglected by his companions, advising them: “Whoever, monks, would wait upon me, let him wait upon the sick.” It was here that the Buddha so poignantly taught the law of impermanence, by asking the bereaved young woman Kisagotami who brought her dead child, to fetch a grain of mustard seed from a home where there has been no bereavement.

[3] Identified with modern Sahet-Mahet, near Balrampur.

[4] According to the Commentary, mangala means that which is conducive to happiness and prosperity.

[5] This refers not only to the stupid and uncultured, but also includes the wicked in thought, word and deed.

[6] Any place where monks, nuns and lay devotees continually reside; where pious folk are bent on the performance of the ten meritorious deeds, and where the Dhamma exists as a living principle.

[7] Making the right resolve for abandoning immorality for morality, faithlessness for faith and selfishness for generosity.

[8] The harmless crafts of the householder by which no living being is injured and nothing unrighteous done; and the crafts of the homeless monk, such as stitching the robes, etc.

[9] Vinaya means discipline in thought, word and deed. The commentary speaks of two kinds of discipline — that of the householder, which is abstinence from the ten immoral actions (akusala-kammapatha), and that of the monk which is the non-transgression of the offences enumerated in the Patimokkha (the code of the monk’s rules) or the ‘fourfold moral purity’ (catu-parisuddhi-sila).

[10] Good speech that is opportune, truthful, friendly, profitable and spoken with thoughts of loving-kindness.

[11] Righteous conduct is the observance of the ten good actions (kusala-kammapatha) in thought, word and deed: freeing the mind of greed, ill-will and wrong views; avoiding speech that is untruthful, slanderous, abusive and frivolous; and the non- committal acts of killing, stealing and sexual misconduct.

[12] Total abstinence from alcohol and intoxicating drugs.

[13] Towards monks (and of course also to the clergy of other religions), teachers, parents, elders, superiors, etc.

[14] For instance, when one is harassed by evil thoughts.

[15] Self-restraint (tapo): the suppression of lusts and hates by the control of the senses; and the suppression of indolence by the rousing of energy.

[16] Loka-dhamma, i.e. conditions which are necessarily connected with life in this world; there are primarily eight of them: gain and loss, honour and dishonour, praise and blame, pain and joy.

[17] Each of these three expressions refers to the mind of the arahant: asoka: sorrowless; viraja: stainless, i.e. free
from lust, hatred and ignorance; khema: security from the bonds of sense desires (kama), repeated existence (bhava), false views (ditthi) and ignorance (avijja).

[18] The above-mentioned thirty-eight blessings.