Cơ học lượng tử cho biết rằng không một đối tượng quan sát nào không chịu ảnh hưởng bởi người quan sát. Từ góc độ khoa học, điều này hàm chứa một tri kiến lớn lao và có tác động mạnh mẽ. Nó có nghĩa là mỗi người luôn nhận thức một chân lý khác biệt, bởi mỗi người tự tạo ra những gì họ nhận thức. (Quantum physics tells us that nothing that is observed is unaffected by the observer. That statement, from science, holds an enormous and powerful insight. It means that everyone sees a different truth, because everyone is creating what they see.)Neale Donald Walsch
Tìm lỗi của người khác rất dễ, tự thấy lỗi của mình rất khó. Kinh Pháp cú
Nghệ thuật sống chân chính là ý thức được giá trị quý báu của đời sống trong từng khoảnh khắc tươi đẹp của cuộc đời.Tủ sách Rộng Mở Tâm Hồn
Yếu tố của thành công là cho dù đi từ thất bại này sang thất bại khác vẫn không đánh mất sự nhiệt tình. (Success consists of going from failure to failure without loss of enthusiasm.)Winston Churchill
Tôi chưa bao giờ học hỏi được gì từ một người luôn đồng ý với tôi. (I never learned from a man who agreed with me. )Dudley Field Malone
Hãy lặng lẽ quan sát những tư tưởng và hành xử của bạn. Bạn sâu lắng hơn cái tâm thức đang suy nghĩ, bạn là sự tĩnh lặng sâu lắng hơn những ồn náo của tâm thức ấy. Bạn là tình thương và niềm vui còn chìm khuất dưới những nỗi đau. (Be the silent watcher of your thoughts and behavior. You are beneath the thinkers. You are the stillness beneath the mental noise. You are the love and joy beneath the pain.)Eckhart Tolle
Hành động thiếu tri thức là nguy hiểm, tri thức mà không hành động là vô ích. (Action without knowledge is dangerous, knowledge without action is useless. )Walter Evert Myer
Rời bỏ uế trược, khéo nghiêm trì giới luật, sống khắc kỷ và chân thật, người như thế mới xứng đáng mặc áo cà-sa.Kinh Pháp cú (Kệ số 10)
Nhiệm vụ của con người chúng ta là phải tự giải thoát chính mình bằng cách mở rộng tình thương đến với muôn loài cũng như toàn bộ thiên nhiên tươi đẹp. (Our task must be to free ourselves by widening our circle of compassion to embrace all living creatures and the whole of nature and its beauty.)Albert Einstein
Thêm một chút kiên trì và một chút nỗ lực thì sự thất bại vô vọng cũng có thể trở thành thành công rực rỡ. (A little more persistence, a little more effort, and what seemed hopeless failure may turn to glorious success. )Elbert Hubbard
Trang chủ- Danh mục
- TỦ SÁCH RỘNG MỞ TÂM HỒN
- Dependent Arising
- Practice of the Six Perfections
Trang chủ »» Danh mục »» TỦ SÁCH RỘNG MỞ TÂM HỒN »» Dependent Arising »» Practice of the Six Perfections »»
Dependent Arising
»» Practice of the Six Perfections
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Vietnamese || Đối chiếu song ngữ
Xem Mục lục
Vietnamese || Đối chiếu song ngữ
- Introduction
- Dependent Arising
- The Drawing of the Wheel of Cyclic Existence
- The Twelve Links of Dependent Arising
- Explaining the Twelve Members in Terms of More than One Round
- Other Aspects of Dependent Arising
- Dependent Arising and Training the Mind
- Overcoming Afflictive Emotions
- Generating the Bodhisattva's Altruistic Attitude
- »» Practice of the Six Perfections
- Tantric Practice
- Different points of view in Tibetan Buddhism
- none
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Now, from the Buddhist viewpoint, how can one bring help to others? There is the giving of things, such as food, clothing and shelter. But it has a limit, just as it doesn't bring complete satisfaction to you, it doesn't to others either. Thus, just as it is the case that through your own improvement through practice, through the gradual purification of your own mind you develop more and more happiness, so it is the case for others. For others to understand what they are to adopt and practise in order to achieve this, and what they should stop doing, you have to be fully capable of teaching these topics. Sentient beings are of limitlessly different predispositions, interests, dormant attitudes and so forth. If you don't develop the exalted activities of body and speech that accord exactly with what other beings need, then full help cannot be given. There is no way to do this unless you overcome the obstructions to omniscience, to knowing everything. It is in the context of seeking help for others that one seeks the state of Buddhahood, in which one has overcome the obstacles to omniscience.
Charity, giving, is a case of training from the depths of one's heart in an attitude of generosity such that one is not seeking any result or effect of the giving for oneself.
In the Bodhisattva training in ethics, the main practice is to restrain the attitude of seeking one's own benefit, self-centeredness. This will bring about, for instance, an engagement in giving of charity, such that one could not possibly bring harm to others. In order to practise giving properly, one can't do anything that brings harm to others, so in order to bring about giving that is exclusively helpful, one needs this Bodhisattva ethic of restraining self-centeredness.
In order to have pure ethics it is necessary to cultivate patience. In order to train in the practice of equalizing and exchanging self and others, patience is particularly important. It will be very useful for you to practise using the techniques that Shantideva sets forth in his Guide to the Bodhisattva's Way of Life, in both the chapter on patience and the chapter on concentration. The practice of patience establishes the foundation for the equalizing of self and others. This is because the hardest problem we have in generating the Bodhisattva's attitude is developing a sense of affection and closeness for our enemies. When we think of enemies in the context of the practice of patience, not only is an enemy not someone who harms you, instead, an enemy is seen as someone who helps.
You come to realize, 'There is no way I could cultivate patience about harm to myself unless there was someone out there to harm me'. As it is said, there are many beings to- whom one can give, but there are very few beings with respect to whom one can practise patience. The value of what is rare is higher, isn't it? Really, the so-called enemy is very kind. Through cultivating patience the power of one's merit increases, and it can only be done in dependence upon an enemy. Thus, an enemy does not prevent the practice of Dharma, rather, he helps.
In his Guide to the Bodhisattva's Way of Life, Shantideva states a hypothetical objection, which is, 'Well, the enemy has no motivation to help'. The answer is, that for something to be helpful it is not necessary for it to have the motivation to help. For instance, true cessations, liberation, the third of the four noble truths help one greatly, but liberation has no motivation. Even if an enemy doesn't have a wish to help, it is suitable to respect him.
The next objection is, 'At least cessation, or liberation does not have the wish to harm me. Whereas the enemy, even if he has no wish to help, like liberation, does have the wish to harm'. The answer is that because this person has the wish to harm, he becomes an enemy, and you need that enemy in order to cultivate patience. Someone like a doctor who has no wish to harm, who is trying to help you, cannot provide a situation for the cultivation of patience. So this is the ancient great Bodhisattvas' experience and their reasons, which are very effective. When you think about it this way, you could only hold on to self-cherishing if you were stubborn, because there is no reason for it, whereas there are plenty of reasons why you should cherish others.
Another important type of patience or forbearance is voluntary acceptance of suffering. Before suffering comes, it is important to engage in techniques to avoid it, but once suffering has begun, it should not be taken as a burden, but as something useful, that can assist you.
Another thought is that through undergoing suffering in this lifetime, one can overcome the karma of many ill-deeds ac-cumulated in former lifetimes. It also helps you to see the faults of cyclic existence. The more you see this, the more will you develop a dislike for engaging in ill-deeds. It will help you to see the advantage of liberation. Through your own experience of suffering, you'll be able to infer how others suffer, thus generating compassion. When you think about suffering this way, you may almost come to feel that it is a good opportunity to practise more and to think more.
Then comes effort, which is very important. The effort like armour and so forth, is generating a willingness to engage in enthusiastic practice over aeons if need be, in order to being about development. This helps tremendously in avoiding getting impatient, irritated or excited over some small temporary condition. Then comes concentration, then wisdom.
Charity, giving, is a case of training from the depths of one's heart in an attitude of generosity such that one is not seeking any result or effect of the giving for oneself.
In the Bodhisattva training in ethics, the main practice is to restrain the attitude of seeking one's own benefit, self-centeredness. This will bring about, for instance, an engagement in giving of charity, such that one could not possibly bring harm to others. In order to practise giving properly, one can't do anything that brings harm to others, so in order to bring about giving that is exclusively helpful, one needs this Bodhisattva ethic of restraining self-centeredness.
In order to have pure ethics it is necessary to cultivate patience. In order to train in the practice of equalizing and exchanging self and others, patience is particularly important. It will be very useful for you to practise using the techniques that Shantideva sets forth in his Guide to the Bodhisattva's Way of Life, in both the chapter on patience and the chapter on concentration. The practice of patience establishes the foundation for the equalizing of self and others. This is because the hardest problem we have in generating the Bodhisattva's attitude is developing a sense of affection and closeness for our enemies. When we think of enemies in the context of the practice of patience, not only is an enemy not someone who harms you, instead, an enemy is seen as someone who helps.
You come to realize, 'There is no way I could cultivate patience about harm to myself unless there was someone out there to harm me'. As it is said, there are many beings to- whom one can give, but there are very few beings with respect to whom one can practise patience. The value of what is rare is higher, isn't it? Really, the so-called enemy is very kind. Through cultivating patience the power of one's merit increases, and it can only be done in dependence upon an enemy. Thus, an enemy does not prevent the practice of Dharma, rather, he helps.
In his Guide to the Bodhisattva's Way of Life, Shantideva states a hypothetical objection, which is, 'Well, the enemy has no motivation to help'. The answer is, that for something to be helpful it is not necessary for it to have the motivation to help. For instance, true cessations, liberation, the third of the four noble truths help one greatly, but liberation has no motivation. Even if an enemy doesn't have a wish to help, it is suitable to respect him.
The next objection is, 'At least cessation, or liberation does not have the wish to harm me. Whereas the enemy, even if he has no wish to help, like liberation, does have the wish to harm'. The answer is that because this person has the wish to harm, he becomes an enemy, and you need that enemy in order to cultivate patience. Someone like a doctor who has no wish to harm, who is trying to help you, cannot provide a situation for the cultivation of patience. So this is the ancient great Bodhisattvas' experience and their reasons, which are very effective. When you think about it this way, you could only hold on to self-cherishing if you were stubborn, because there is no reason for it, whereas there are plenty of reasons why you should cherish others.
Another important type of patience or forbearance is voluntary acceptance of suffering. Before suffering comes, it is important to engage in techniques to avoid it, but once suffering has begun, it should not be taken as a burden, but as something useful, that can assist you.
Another thought is that through undergoing suffering in this lifetime, one can overcome the karma of many ill-deeds ac-cumulated in former lifetimes. It also helps you to see the faults of cyclic existence. The more you see this, the more will you develop a dislike for engaging in ill-deeds. It will help you to see the advantage of liberation. Through your own experience of suffering, you'll be able to infer how others suffer, thus generating compassion. When you think about suffering this way, you may almost come to feel that it is a good opportunity to practise more and to think more.
Then comes effort, which is very important. The effort like armour and so forth, is generating a willingness to engage in enthusiastic practice over aeons if need be, in order to being about development. This helps tremendously in avoiding getting impatient, irritated or excited over some small temporary condition. Then comes concentration, then wisdom.
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