Chapter 14: Promoter of True Human Culture

30 Tháng Ba 20209:30 CH(Xem: 386)
Chapter 14: Promoter of True Human Culture


WhatBuddhistsBelieve_BWhat Buddhists Believe - Vì Sao Tin Phật

K. Sri Dhammananda

Thích Tâm Quang dịch Việt

Source-Nguồn: budsas.org, buddhanet.net, samanta.vn

 

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Chapter 14 - Promoter of True Human Culture

 


 

Modern Religion

 

Buddhism is strong enough to face any modern views which pose a challenge to religion.

 

Buddhist ideas have greatly contributed to the enrichment of both ancient and modern thought. Its teaching of causation and relativism, its doctrine of sense data, its pragmatism, its emphasis on the moral, its non-acceptance of a permanent soul, its unconcern about external supernatural forces, its denial of unnecessary rites and religious rituals, its appeal to reasoning and experience and its compatibility with modern scientific discoveries all tend to establish its superior claim to modernity.

 

Buddhism is able to meet all the requirements of a rational religion that suit the needs of the future world. It is so scientific, so rational, so progressive that it will be a pride for a man in the modern world to call himself a Buddhist. In fact, Buddhism is more scientific in approach than science; it is more socialistic than socialism.

 

Among all the great founders of religion, it was the Buddha alone who encouraged the spirit of investigation among His followers and who advised them not to accept even His Teaching with blind faith. Therefore, it is no exaggeration to say that Buddhism can be called a modern religion.

 

Buddhism is a well-elaborated scheme of how to lead a practical life and a carefully thought-out system of self-culture. But more than that, it is a scientific method of education. This religion is best able in any crisis to restore our peace of mind and to help us to face calmly whatever changes the future may have in store.

 

Without sensual pleasure, would life be endurable? Without belief in immortality, can man be moral? Without resorting to divinity, can man advance towards righteousness? YES, is the answer given by Buddhism. These ends can be attained by knowledge and by the purification of the mind. Knowledge is the key to the higher path. Purification is that which brings calmness and peace to life and renders man indifferent to and detached from the vagaries of the phenomenal world.

 

Buddhism is truly a religion suited to the modern, scientific world. The light which comes from nature, from science, from history, from human experience, from every point of the universe, is radiant with the Noble Teachings of the Buddha.

 

-ooOoo- 

 

Religion in a Scientific Age  

 

Religion without science is crippled, while science without religion is blind.

 

Today we live in a scientific age in which almost every aspect of our lives has been affected by science. Since the scientific revolution during the seventeenth century, science has continued to exert tremendous influence on what we think and do.

 

The impact of science has been particularly strong on traditional religious beliefs. Many basic religious concepts are crumbling under the pressure of modern science and are no longer acceptable to the intellectual and the well-informed man. No longer is it possible to assert truth derived merely through theological speculations or based on the authority of religious scriptures in isolation to scientific consideration. For example, the findings of modern psychologists indicate that the human mind, like the physical body, work according to natural, causal laws without the presence of an unchanging soul as taught by some religions.

 

Some religionists choose to disregard scientific discoveries which conflict with their religious dogmas. Such rigid mental habits are indeed a hindrance to human progress. Since the modern man refuses to believe anything blindly, even though it had been traditionally accepted, such religionists will only succeed in increasing the ranks of non-believers with their faulty theories.

 

On the other hand, some religionists have found it necessary to accommodate popularly accepted scientific theories by giving new interpretations to their religious dogmas. A case in point is Darwin's Theory of Evolution. Many religionists maintain that man was directly created by God. Darwin, on the other hand, claimed that man had evolved from the ape, a theory which upset the doctrines of divine creation and the fall of man. Since all enlightened thinkers have accepted Darwin's theory, the theologians today have little choice except to give a new interpretation to their doctrines to suit this theory which they had opposed for so long.

 

In the light of modern scientific discoveries, it is not difficult to understand that many of the views held in many religions regarding the universe and life are merely conventional thoughts of that which have long been superseded. It is generally true to say that religions have greatly contributed to human development and progress. They have laid down values and standards and formulated principles to guide human life. But for al the good they have done, religions can no longer survive in the modern, scientific age if the followers insist on imprisoning truth into set forms and dogmas, on encouraging ceremonies and practices which have been depleted of their original meaning.

 

Buddhism and Science

 

Until the beginning of the last century, Buddhism was confined to countries untouched by modern science. Nevertheless, from its very beginning, the Teachings of the Buddha were always open to scientific thinking.

 

One reason why the Teaching can easily be embraced by the scientific spirit is that the Buddha never encouraged rigid, dogmatic belief. He did not claim to base His Teachings on faith, belief, or divine revelation, but allowed great flexibility and freedom of thought.

 

The second reason is that the scientific spirit can be found in the Buddha's approach to spiritual Truth. The Buddha's method for discovering and testing spiritual Truth is very similar to that of the scientist. A scientist observes the external world objectively, and would only establish a scientific theory after conducting many successful practical experiments.

 

Using a similar approach 25 centuries ago, the Buddha observed the inner world with detachment, and encouraged His disciples not to accept any teaching until they had critically investigated and personally verified its truth. Just as the scientist today would not claim that his experiment cannot be duplicated by others, the Buddha did not claim that His experience of Enlightenment was exclusive to Him. Thus, in His approach to Truth, the Buddha was as analytical as the present day scientist. He established a practical, scientifically worked-out method for reaching the Ultimate Truth and the experience of Enlightenment.

 

While Buddhism is very much in line with the scientific spirit, it is not correct to equate Buddhism with science. It is true that the practical applications of science have enabled mankind to live more comfortable lives and experience wonderful things undreamed of before. Science has made it possible for man to swim better than the fishes, fly higher than the birds, and walk on the moon. Yet the sphere of knowledge acceptable to conventional, scientific wisdom is confined to empirical evidence. And scientific truth is subject to constant change. Science cannot give man control over his mind and neither does it offer moral control and guidance. Despite its wonders, science has indeed many limitations not shared by Buddhism.

 

Limitations of Science

 

Often one hears so much about science and what it can do, and so little about what it cannot do. Scientific knowledge is limitedto the data received through the sense organs. It does not recognize reality which transcends sense-data. Scientific truth is built upon logical observations of sense-data which are continually changing. Scientific truth is, therefore, relative truth not intended to stand the test of time. And a scientist, being aware of this fact, is always willing to discard a theory if it can be replaced by a better one.

 

Science attempts to understand the outer world and has barely scratched the surface of man's inner world. Even the science of psychology has not really fathomed the underlying cause of man's mental unrest. When a man is frustrated and disgusted with life, and his inner world is filled with disturbances and unrest, science today is very much unequipped to help him.. The social sciences which cater for man's environment may bring him a certain degree of happiness. But unlike an animal man requires more than mere physical comfort and needs help to cope with his frustrations and miseries arising from his daily experiences.

 

Today so many people are plagued with fear, restlessness, and insecurity. Yet science fails to succor them. Science is unable to teach the common man to control his mind when he is driven by the animal nature that burns within him.

 

Can science make man better? If it can, why do violent acts and immoral practices abound in countries which are so advanced in science? Isn't it fair to say that despite all the scientific progress achieved and the advantages conferred on man, science leaves the inner man basically unchanged: it has only heightened man's feelings of dependence and insufficiency? In addition to its failure to bring security to mankind, science has also made everyone feel even more insecure by threatening the world with the possibility of wholesale destruction.

 

Science is unable to provide a meaningful purpose of life. It cannot provide man clear reasons for living. In fact, science is thoroughly secular in nature and unconcerned with man's spiritual goal. The materialism inherent in scientific thought denies the psyche goals higher than material satisfaction. By its selective theorizing and relative truths, science disregards some of the most essential issues and leaves many questions unanswered. For instance, when asked why great inequalities exist among men, no scientific explanation can be given to such questions which are beyond its narrow confines.

 

Learned Ignorance

 

The transcendental mind developed by the Buddha is not limited to sense-data and goes beyond the logic trapped within the limitation of relative perception. The human intellect, on the contrary, operates on the basis of information it collects and stores, whether in the field of religion, philosophy, science or art. The information for the mind is gathered through our sense organs which are inferior in so many ways. The very limited information perceived makes our understanding of the world distorted.

 

Some people are proud of the fact that they know so much. In fact, the less we know, the more certain we are in our explanations; the more we know, the more we realize our limitations.

 

A brilliant scholar once wrote a book which he considered as the ultimate work. He felt that the book contained all literary gems and philosophies. Being proud of his achievement, he showed his masterpiece to a colleague of his who was equally brilliant with the request that the book be reviewed by him. Instead, his colleague asked the author to write down on a piece of paper all he knew and all he did not know. The author sat down deep in thought, but after a long while failed write down anything he knew. Then he turned his mind to the second question, and again he failed to write down anything he did not know. Finally, with his ego at the lowest ebb, he gave up, realizing that all that he knew was really ignorance.

 

In this regard, Socrates, the well-known Athenian philosopher of the Ancient World, had this to say when asked what he knew: 'I know only one thing--thatI do not know.'

 

Beyond Science

 

Buddhism goes beyond modern science in its acceptance of a wider field of knowledge than is allowed by the scientific mind. Buddhism admits knowledge arising from the sense organs as well as personal experiences gained through mental culture. By training and developing a highly concentrated mind, religious experience can be understood and verified. Religious experience is not something which can be understood by conducting experiments in a test-tube or examined under a microscope.

 

The truth discovered by science is relative and subject to changes, while that found by the Buddha is final and absolute: the Truth of Dhamma does not change according to time and space. Furthermore, in contrast to the selective theorizing of science, the Buddha encouraged the wise not to cling to theories, scientific or otherwise. Instead of theorizing, the Buddha taught mankind how to live a righteous life so as to discover Ultimate Truth. By living a righteous life, by calming the sense, and by casting off desires, the Buddha pointed the way through which we can discover within ourselves the nature of life. And the real purpose of life can be found.

 

Practice is important in Buddhism. A person who studies much but does not practise is like one who is able to recite recipes from a huge cookery-book without trying to prepare a single dish. His hunger cannot be relieved by book knowledge alone. Practice is such an important prerequisite of enlightenment that in some schools of Buddhism, such as Zen, practice is put even ahead of knowledge.

 

The scientific method is outwardly directed, and modern scientists exploit nature and the elements for their own comfort, often disregarding the need to harmonize with the environment and thereby polluting the world. In contrast, Buddhism is inwardly directed and is concerned with the inner development of man. On the lower level, Buddhism teaches the individual how to adjust and cope with events and circumstances of daily life. At the higher level, it represents the human endeavor to grow beyond oneself through the practice of mental culture or mind development.

 

Buddhism has a complete system of mental culture concerned with gaining insight into the nature of things which leads to complete self-realization of the Ultimate Truth--Nibbana. This system is both practical and scientific, it involves dispassionate observation of emotional and mental states. More like a scientist than a judge, a meditator observes the inner world with mindfulness.

 

Science Without Religion

 

Without having moral ideals, science poses a dangerto all mankind.Science has made the machine which in turn becomes king. The bullet and bomb are gifts of science to the few in power on whom the destiny of the world depends. Meanwhile the rest of mankind waits in anguish and fear, not knowing when the nuclear weapons, the poisonous gases, the deadly arms--all fruits of scientific research designed to kill efficiently--will be used on them. Not only is science completely unable to provide moral guidance to mankind, it has also fed fuel to the flame of human craving.

 

Science devoid of morality spells only destruction: it becomes the draconian monster man discovered. And unfortunately, this very monster is becoming more powerful than man himself. Unless man learns to restrain and govern the monster through the practice of religious morality, the monster will soon overpower him. Without religious guidance, science threatens the world with destruction. In contrast, science when coupled with a religion like Buddhism can transform this world into a haven of peace and security and happiness.

 

Never was there a time when the co-operation between science and religion is so desperately needed in the best interest and service of mankind. Religion without science is crippled, while science without religion is blind.

 

Tribute to Buddhism

 

The wisdom of Buddhism founded on compassion has the vital role of correcting the dangerous destination modern science is heading for. Buddhism can provide the spiritual leadership to guide scientific research and invention in promoting a brilliant culture of the future. Buddhism can provide worthy goals for scientific advancement which is presently facing a hopeless impasse of being enslaved by its very inventions.

 

Albert Einstein paid a tribute to Buddhism when he said in his autobiography: 'If there is any religion that would cope with modern scientific needs, it would be Buddhism'. Buddhism requires no revision to keep it 'up to date' with recent scientific findings. Buddhism need not surrender its views to science because it embraces science as well as goes beyond science. Buddhism is the bridge between religious and scientific thoughts by stimulating man to discover the latent potentialities within himself and his environment. Buddhism is timeless!

 

-ooOoo-

 

Religion of Freedom

 

This is a religion of freedom and reason for man to lead a noble life.

 

Buddhism does not prevent anyone from learning the teachings of other religions. In fact, the Buddha encouraged His followers to learn about other religions and to compare His Teachings with other teachings. The Buddha says that if there are reasonable and rational teachings. The Buddha says that if there are reasonable and rational teachings in other religions, His followers are free to respect such teachings. It seems that certain religionists try to keep their followers in the dark, some of them are not even allowed to touch other religious objects or books. They are instructed not to listen to the preachings of other religions. They are enjoined not to doubt the teachings of their own religion, however unconvincing their teachings may appear to be. The more they keep their followers on a one-track mind, the more easily they can keep them under control. If anyone of them exercises freedom of thought and realizes that he had been in the dark all the time, then it is alleged that the devil has possessed his mind. The poor man is given no opportunity to use his common sense, education, of his intelligence. Those who wish to change their views on religion are taught to believe that they are not perfect enough to be allowed to use free will in judging anything for themselves.

 

According to the Buddha, religion should be left to one's own free choice. Religion is not a law, but a disciplinary code which should be followed with understanding. To Buddhists true religious principles are neither a divine law nor a human law, but a natural law.

 

In actual fact, there is no real religious freedom in any part of the world today. Man has not the freedom even to think freely. Whenever he realizes that he cannot find satisfaction through his own religion to which he belongs, which cannot provide him with satisfactory answers to certain questions, he has no liberty to give it up and to accept another which appeals to him. The reason is that religious authorities, leaders, and family members have taken that freedom away from him. Man should be allowed to choose his religion which is in accordance with his own conviction. One has no right to force another to accept a particular religion. Some people surrender their religion for the sake of love, without a proper understanding of their partner's religion. Religion should not be changed to suit man's emotions and human weaknesses. One must think very carefully before changing one's religion. Religion is not a subject for bargaining; one should not change one's religion for personal, material gains. Religion is to be sued for spiritual development and for self-salvation.

 

Buddhists never try to influence other religionists to come and embrace their religion for material gain. Nor do they try to exploit poverty, sickness, illiteracy and ignorance in order to increase the number of Buddhist population. The Buddha advised those who indicated their wish to follow Him, not to be hasty in accepting His Teachings. He advised them to consider carefully His Teaching and to determine for themselves whether it was practical or not for them to follow.

 

Buddhism teaches that mere belief or outward rituals are insufficient for attaining wisdom and perfection. In this sense, outward conversion becomes meaningless. To promote Buddhism by force would mean pretending to propagate justice and love by means of oppression and injustice. It is of no importance to a follower of the Buddha whether a person calls himself a Buddhist or not. Buddhists know that only through man's understanding and exertion will they come nearer to the goal preached by the Buddha.

 

Amongst the followers of every religion are some fanatics. Religious fanaticism is dangerous. A fanatic is incapable of guiding himself by reason or even by the scientific principles of observation and analysis. According to the Buddha, a Buddhist must be a free man with an open mind and must not be subservient to anyone for his spiritual development. He seeks refuge in the Buddha by accepting Him as a source of supreme guidance and inspiration. He seeks refuge in the Buddha, not blindly, but with understanding. To Buddhists, the Buddha is not a savior nor is He an anthropomorphic being who claims to possess the power of washing away other's sins. Buddhists regard the Buddha as a Teacher who shows the Path to salvation.

 

Buddhism has always supported the freedom and progress of mankind. Buddhism has always stood for the advancement of knowledge and freedom for humanity in every sphere of life. There is nothing in the Buddha's Teaching that has to be withdrawn in the face of modern, scientific inventions and knowledge. The more new things that scientists discover, the closer they come to the Buddha.

 

The Buddha emancipated man from the thralldom of religion. He also released man from the monopoly and the tyranny of the priestcraft. It was the Buddha who first advised man to exercise his reason and not to allow himself to be driven meekly like dumb cattle, following the dogma of religion. The Buddha stood for rationalism, democracy and practical, ethical conduct in religion. He introduced this religion for people to practise with human dignity.

 

The followers of the Buddha were advised not to believe anything without considering it properly. In the Kalama Sutta,the Buddha gave the following guidelines to a group of young people:

 

'Do not accept anything based upon mere reports,
traditions or hearsay,
Nor upon the authority of religious texts,
Nor upon mere reasons and arguments,
Nor upon one's own inference,
Nor upon anything which appears to be true,
Nor upon one's own speculative opinion,
Nor upon another's seeming ability,
Nor upon the consideration: 'This is our Teacher.'
'But, when you know for yourselves the certain things are unwholesome and bad: tending to harm yourself of others, reject them.
'And when you know for yourselves that certain things are wholesome and good: conducive to the spiritual welfare of yourself as well as others, accept and follow them.'

 

Buddhists are advised to accept religious practices only after careful observation and analysis, and only after being certain that the method agrees with reason and is conducive to the good of one and all.

 

A true Buddhist does not depend on external powers for his salvation. Nor does he expect to get rid of miseries through the intervention of some unknown power. He must try to eradicate all his mental impurities to find eternal Happiness. The Buddha says, 'If anyone were to speak ill of me, my teaching and my disciples, do not be upset or perturbed, for this kind of reaction will only cause you harm. On the other hand, if anyone were to speak well of me, my teaching and my disciples, do not be over-joyed, thrilled or elated, for this kind of reaction will only be an obstacle in forming a correct judgment. If you are elated, you cannot judge whether the qualities praised are real and actually found in us.' -- (Brahma Jala Sutta). Such is the unbiased attitude of a genuine Buddhist.

 

The Buddha had upheld the highest degree of freedom not only in its human essence but also in its divine qualities. It is a freedom that does not deprive man of his dignity. It is a freedom that releases one from slavery to dogmas and dictatorial religious laws or religious punishments.

 

-ooOoo-

 

Buddhist Missionaries
 

 

'Go forth, O Bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods andmen.' (TheBuddha)

 

When we turn the pages of the history of Buddhism, we learn that Buddhist missionaries gave the noble message of the Buddha in a peaceful and respectable way. Such a peaceful mission should put to shame those who have practised violent methods in propagating their religions.

 

Buddhist missionaries do not compete with other religionists in converting people in the market place. No Buddhist missionary or monk would ever think of preaching ill-will against the so-called 'unbelievers'. Religious, cultural and national intolerance are unbuddhistic in attitude, to people who are imbued with the real Buddhist spirit. Aggression never finds approval in the teachings of the Buddha. The world has bled and suffered enough from the disease of dogmatism, religious fanaticism and intolerance. Whether in religion or politics, people make conscious efforts to bring humanity to accept their own way of life. In doing so, they sometimes show their hostility towards the followers of other religions.

 

Buddhism had no quarrel with the national traditions and customs, art and culture of the people who accepted it as a way of life but allowed them to exist with refinement. The Buddha's message of love and compassion opened the hearts of men and they willingly accepted the Teachings, thereby helping Buddhism to become a world religion. Buddhist missionaries were invited by the independent countries which welcomed them with due respect. Buddhism was never introduced to any country through the influence of colonial or any other political power.

 

Buddhism was the first spiritual force known to us in history which drew closely together large numbers of races which were separated by the most difficult barriers of distance, language, culture and morals. Its motive was not the acquisition of international commerce, empire-building or migratory impulse to occupy fresh territory. Its aim was to show how people could gain more peace and happiness through the practice of Dhamma.

 

A sparkling example of the qualities and approach of a Buddhist missionary was Emperor Asoka. It was during Emperor Asoka's time that Buddhism spread to many Asian and western countries. Emperor Asoka sent Buddhist missionaries to many parts of the world to introduce the Buddha's message of peace. Asoka respected and supported every religion at that time. His tolerance towards other religions was remarkable. One of his scripts engraved in stone on Asoka Pillars, and still standing today in India, says:

 

'One should not honour only one's own religion and condemn the religion of others, but one should honor others' religions for this or that reason. In so doing, one helps one's own religion to grow and renders service to the religions of others too. In acting otherwise one digs the grave of one's own religion and also does harm to other religions. Whosoever honors his own religion and condemns other religions, does so indeed through devotion to his own religion, thinking, 'I will glorify my own religion.' But on the contrary, in so doing he injures his own religion more gravely, so concord is good. Let all listen, and be willing to listen to the doctrines professed by others.'

 

In 268 B.C., he made the doctrines of the Buddha a living force in India. Hospitals, social service institutions, universities for men and women, public wells and recreation centers sprang up with this new movement, and the people thereby realized the cruelty of senseless wars.

 

The golden era in the history of India and the other countries of Asia -- the period when art, culture, education and civilization reached their zenith -- occurred at the time when Buddhist influence was strongest in these countries. Holy wars, crusades, inquisitions and religious discrimination do not mar the annals of Buddhist countries. This is a noble history mankind can rightly be proud of. The Great Nalanda University of India which flourished from the second to the ninth century was a product of Buddhism. It was the first university that we know of and which was opened to international students.

 

In the past, Buddhism was able to make itself felt in many parts of the East, although communication and transport were difficult and people had to cross hills and deserts. Despite these difficult barriers Buddhism spread far and wide. Today, this peace message is spreading in the West. Westerners are attracted to Buddhism and believe that Buddhism is the only religion that is in harmony with modern science.

 

Buddhist missionaries have no need or desire to convert those who already have a proper religion to practise. If people are satisfied with their own religion, then, there is no need for Buddhist missionaries to convert them. They give their full support to missionaries of other faiths if their idea is to convert the wicked, evil, and uncultured people to a religious way of life. Buddhists are happy to see the progress of other religions so long as they truly help people to lead a religious way of life according to their faith and enjoy peace, harmony and understanding. On the other hand, Buddhist missionaries deplore the attitude of certain missionaries who disturb the followers of other religions, since there is no reason for them to create an unhealthy atmosphere of competition for converts if their aim is only to teach people to lead a religious way of life.

 

In introducing Dhamma to others, Buddhist missionaries have never tried to use imaginary exaggerations depicting a heavenly life in order to attract human desire and arouse their craving. Instead, they have tried to explain the real nature of human and heavenly life as taught by the Buddha.

 

 

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Bạn nói là bạn quá bận rộn để thực tập thiền. Bạn có thời gian để thở không? Thiền chính là hơi thở. Tại sao bạn có thì giờ để thở mà lại không có thì giờ để thiền? Hơi thở là thiết yếu cho đời sống. Nếu bạn thấy rằng tu tập Phật pháp là thiết yếu trong cuộc đời, bạn sẽ thấy hơi thởtu tập Phật pháp là quan trọng như nhau.
01 Tháng Bảy 20205:53 CH(Xem: 275)
Khi con biết chiêm nghiệm những trải nghiệm cuộc sống, con sẽ thấy ra ý nghĩa đích thực của khổ đau và ràng buộc thì con sẽ có thể dễ dàng tự do tự tại trong đó. Thực ra khổ đau và ràng buộc chỉ xuất phát từ thái độ của tâm con hơn là từ điều kiện bên ngoài. Nếu con tìm thấy nguyên nhân sinh khổ đau ràng buộc ở trong thái độ tâm
30 Tháng Sáu 20209:07 CH(Xem: 265)
Cốt lõi của đạo Phật khác với các tôn giáo khác ở chỗ, hầu hết các tôn giáo khác đều đưa ra mục đích rồi rèn luyện hay tu luyện để trở thành, để đạt được lý tưởng nào đó. Còn đạo Phật không tu luyện để đạt được cái gì cả. Mục đích của đạo Phậtgiác ngộ, thấy ra sự thật hiện tiền tức cái đang là. Tất cả sự thật đều bình đẳng,
29 Tháng Sáu 20208:36 CH(Xem: 260)
Theo nguyên lý thì tụng gì không thành vấn đề, miễn khi tụng tập trung được tâm ý thì đều có năng lực. Sự tập trung này phần lớn có được nhờ đức tin vào tha lực. Luyện bùa, trì Chú, thôi miên, niệm Phật, niệm Chúa, thiền định, thần thông v.v… cũng đều cần có sức mạnh tập trung mới thành tựu. Tưởng đó là nhờ tha lực nhưng sức mạnh
28 Tháng Sáu 20209:36 CH(Xem: 270)
Giác ngộvô minh thì thấy vô minh, minh thì thấy minh… mỗi mỗi đều là những cái biểu hiện để giúp tâm thấy ra tất cả vốn đã hoàn hảo ngay trong chính nó. Cho nên chỉ cần sống bình thường và thấy ra nguyên lý của Pháp thôi. Sự vận hành của Pháp vốn rất hoàn hảo trong những cặp đối đãi – tương sinh tương khắc – của nó.
27 Tháng Sáu 20206:31 CH(Xem: 271)
Thầy có ví dụ: Trong vườn, cây quýt nhìn qua thấy cây cam nói nói tại sao trái cam to hơn mình. Và nó ước gì nó thành cây cam rồi nó quên hút nước và chết. Mình thường hay muốn thành cái khác, đó là cái sai. Thứ hai là mình muốn đốt thời gian. Như cây ổi, mình cứ lo tưới nước đi. Mọi chuyện hãy để Pháp làm. Mình thận trọng,
26 Tháng Sáu 20209:57 CH(Xem: 250)
Từ đó tôi mới hiểu ý-nghĩa này. Hóa ra trong kinh có nói những cái nghĩa đen, những cái nghĩa bóng. Có nghĩa là khi một người được sinh ra trên thế-gian này, dù người đó là Phật, là phàm-phu, là thánh-nhân đi nữa, ít nhất đầu tiên chúng ta cũng bị tắm bởi hai dòng nước, lạnh và nóng, tức là Nghịch và Thuận; nếu qua được
25 Tháng Sáu 202010:14 CH(Xem: 301)
trí nhớ là tốt nhưng đôi khi nhớ quá nhiều chữ nghĩa cũng không hay ho gì, nên quên bớt ngôn từ đi, chỉ cần nắm được (thấy ra, thực chứng) cốt lõi lý và sự thôi lại càng tốt. Thấy ra cốt lõi tinh tuý của sự thật mới có sự sáng tạo. Nếu nhớ từng lời từng chữ - tầm chương trích cú - như mọt sách rồi nhìn mọi sự mọi vật qua lăng kính
24 Tháng Sáu 202010:08 CH(Xem: 298)
Kính thưa Thầy, là một người Phật Tử, mỗi khi đi làm phước hay dâng cúng một lễ vật gì đến Chư Tăng thì mình có nên cầu nguyện để mong được như ý mà mình mong muốn không? Hay là để tâm trong sạch cung kính mà dâng cúng không nên cầu nguyện một điều gì? Và khi làm phước mà mong được gieo giống lành đắc Đạo quả
23 Tháng Sáu 20207:24 CH(Xem: 329)
Tất cả chúng ta sẽ phải đối mặt với cái chết, vì vậy, không nên bỏ mặc nó. Việc có cái nhìn thực tế về cái chết của mình sẽ giúp ta sống một đời trọn vẹn, có ý nghĩa. Thay vì hấp hối trong sự sợ hãi thì ta có thể chết một cách hạnh phúc, vì đã tận dụng tối đa cuộc sống của mình. Qua nhiều năm thì cơ thể của chúng ta đã thay đổi.
22 Tháng Sáu 20209:23 CH(Xem: 353)
Đúng là không nên nhầm lẫn giữa luân hồi (saṃsāra) và tái sinh (nibbatti). Tái sinh là sự vận hành tự nhiên của vạn vật (pháp hữu vi), đó là sự chết đi và sinh lại. Phàm cái gì do duyên sinh thì cũng đều do duyên diệt, và rồi sẽ tái sinh theo duyên kế tục, như ví dụ trong câu hỏi là ngọn lửa từ bật lửa chuyển thành ngọn lửa
21 Tháng Sáu 20208:58 CH(Xem: 301)
Trong Tăng chi bộ, có một lời kinh về bản chất chân thật của tâm: “Tâm này, này các Tỷ-kheo, là sáng chói, nhưng bị ô nhiễm bởi các cấu uế từ ngoài vào” cùng với ý nghĩa “cội nguồn” của “yoni” trong “yoniso mananikara” là hai y cứ cho tựa sách “Chói sáng cội nguồn tâm”. Tựa đề phụ “Cách nhìn toàn diện hai chiều vô vihữu vi của thực tại”
20 Tháng Sáu 20203:42 CH(Xem: 369)
Trong tu tập nhiều hành giả thường cố gắng sắp đặt cái gì đó trước cho việc hành trì của mình, như phải ngồi thế này, giữ Tâm thế kia, để mong đạt được thế nọ… nhưng thật ra không phải như vậy, mà là cứ sống bình thường trong đời sống hàng ngày, ngay đó biết quan sát mà thấy ra và học cách hành xử sao cho đúng tốt là được.
02 Tháng Mười Hai 201910:13 CH(Xem: 1300)
Nhật Bản là một trong những quốc gia có tỉ lệ tội phạm liên quan đến súng thấp nhất thế giới. Năm 2014, số người thiệt mạng vì súng ở Nhật chỉ là sáu người, con số đó ở Mỹ là 33,599. Đâu là bí mật? Nếu bạn muốn mua súng ở Nhật, bạn cần kiên nhẫnquyết tâm. Bạn phải tham gia khóa học cả ngày về súng, làm bài kiểm tra viết
12 Tháng Bảy 20199:30 CH(Xem: 2871)
Khóa Tu "Chuyển Nghiệp Khai Tâm", Mùa Hè 2019 - Ngày 12, 13, Và 14/07/2019 (Mỗi ngày từ 9:00 AM đến 7:00 PM) - Tại: Andrew Hill High School - 3200 Senter Road, San Jose, CA 95111
12 Tháng Bảy 20199:00 CH(Xem: 4381)
Các Khóa Tu Học Mỗi Năm (Thường Niên) Ở San Jose, California Của Thiền Viện Đại Đăng
12 Tháng Bảy 20201:49 CH(Xem: 95)
Hành trình về phương đông của giáo sư Spalding kể chuyện một đoàn khoa học gồm các chuyên môn khác nhau Hội Khoa học Hoàng gia Anh (tức Viện Hàn lâm Khoa học) cử sang Ấn Độ nghiên cứu về “huyền học”. Sau hai năm trời lang thang khắp các đền chùa Ấn Độ, chứng kiến nhiều cảnh mê tín dị đoan, thậm chí “làm tiền” du khách,
11 Tháng Bảy 20209:48 CH(Xem: 78)
Tâm hồn con người hiện nay đã trở nên quá máy móc, thụ động, không thể tự chữa phải được nâng lên một bình diện khác cao hơn để mở rộng ra, nhìn mọi sự qua một nhãn quan mới. Chỉ có áp dụng cách đó việc chữa trị mới mang lại kết quả tốt đẹp được.” [Trang 13] Những câu chữ trích dẫn nói trên chính là quan điểm của tác giả,
10 Tháng Bảy 20208:57 CH(Xem: 90)
Ngay trong phần đầu cuốn sách, tác giả Swami Amar Jyoti đã “khuyến cáo” rằng “Cuốn sách này không phải là hồi ký, vì các nhân vật đều không có thực. Tuy nhiên, đây cũng không phải một tiểu thuyết hư cấu vì nó tiêu biểu cho những giai đoạn đi tìm đạo vẫn thường xảy ra tại Ấn Độ suốt mấy ngàn năm nay”. Và tác giả hy vọng “cuốn sách
11 Tháng Năm 20208:38 CH(Xem: 684)
một lần Đấng Thế Tôn lưu trú tại bộ tộc của người Koliyan, gần một ngôi làng mang tên là Haliddavasana, và sáng hôm đó, có một nhóm đông các tỳ-kheo thức sớm. Họ ăn mặc áo lót bên trong thật chỉnh tề, khoác thêm áo ấm bên ngoài, ôm bình bát định đi vào làng
08 Tháng Năm 202010:32 CH(Xem: 678)
"Này Rahula, cũng tương tự như vậy, bất kỳ ai dù không cảm thấy xấu hổ khi cố tình nói dối, thì điều đó cũng không có nghĩa là không làm một điều xấu xa. Ta bảo với con rằng người ấy [dù không xấu hổ đi nữa nhưng cũng không phải vì thế mà] không tạo ra một điều xấu xa.
28 Tháng Tư 202010:41 CH(Xem: 792)
Kinh Thừa Tự Pháp (Dhammadāyāda Sutta) là một lời dạy hết sức quan trọng của Đức Phật đáng được những người có lòng tôn trọng Phật Pháp lưu tâm một cách nghiêm túc. Vì cốt lõi của bài kinh Đức Phật khuyên các đệ tử của ngài nên tránh theo đuổi tài sản vật chất và hãy tìm kiếm sự thừa tự pháp qua việc thực hành Bát Chánh Đạo.
04 Tháng Ba 20209:20 CH(Xem: 1105)
Chàng kia nuôi một bầy dê. Đúng theo phương pháp, tay nghề giỏi giang. Nên dê sinh sản từng đàn. Từ ngàn con đến chục ngàn rất mau. Nhưng chàng hà tiện hàng đầu. Không hề dám giết con nào để ăn. Hoặc là đãi khách đến thăm. Dù ai năn nỉ cũng bằng thừa thôi
11 Tháng Hai 20206:36 SA(Xem: 1304)
Kinh Thập Thiện là một quyển kinh nhỏ ghi lại buổi thuyết pháp của Phật cho cả cư sĩ lẫn người xuất gia, hoặc cho các loài thủy tộc nhẫn đến bậc A-la-hán và Bồ-tát. Xét hội chúng dự buổi thuyết pháp này, chúng ta nhận định được giá trị quyển kinh thế nào rồi. Pháp Thập thiện là nền tảng đạo đức, cũng là nấc thang đầu
09 Tháng Hai 20204:17 CH(Xem: 1175)
Quyển “Kinh Bốn Mươi Hai Chương Giảng Giải” được hình thành qua hai năm ghi chép, phiên tả với lòng chân thành muốn phổ biến những lời Phật dạy. Đầu tiên đây là những buổi học dành cho nội chúng Tu viện Lộc Uyển, sau đó lan dần đến những cư sĩ hữu duyên.