Phải làm rất nhiều việc tốt để có được danh thơm tiếng tốt, nhưng chỉ một việc xấu sẽ hủy hoại tất cả. (It takes many good deeds to build a good reputation, and only one bad one to lose it.)Benjamin Franklin
Hạnh phúc không tạo thành bởi số lượng những gì ta có, mà từ mức độ vui hưởng cuộc sống của chúng ta. (It is not how much we have, but how much we enjoy, that makes happiness.)Charles Spurgeon
Kỳ tích sẽ xuất hiện khi chúng ta cố gắng trong mọi hoàn cảnh.Sưu tầm
Khi gặp chướng ngại ta có thể thay đổi phương cách để đạt mục tiêu nhưng đừng thay đổi quyết tâm đạt đến mục tiêu ấy. (When obstacles arise, you change your direction to reach your goal, you do not change your decision to get there. )Zig Ziglar
Sống chạy theo vẻ đẹp, không hộ trì các căn, ăn uống thiếu tiết độ, biếng nhác, chẳng tinh cần; ma uy hiếp kẻ ấy, như cây yếu trước gió.Kinh Pháp cú (Kệ số 7)
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
Ai sống quán bất tịnh, khéo hộ trì các căn, ăn uống có tiết độ, có lòng tin, tinh cần, ma không uy hiếp được, như núi đá, trước gió.Kinh Pháp Cú (Kệ số 8)
Người cầu đạo ví như kẻ mặc áo bằng cỏ khô, khi lửa đến gần phải lo tránh. Người học đạo thấy sự tham dục phải lo tránh xa.Kinh Bốn mươi hai chương
Kẻ thất bại chỉ sống trong quá khứ. Người chiến thắng là người học hỏi được từ quá khứ, vui thích với công việc trong hiện tại hướng đến tương lai. (Losers live in the past. Winners learn from the past and enjoy working in the present toward the future. )Denis Waitley
Đừng than khóc khi sự việc kết thúc, hãy mỉm cười vì sự việc đã xảy ra. (Don’t cry because it’s over, smile because it happened. )Dr. Seuss
Trang chủ- Danh mục
- TỦ SÁCH RỘNG MỞ TÂM HỒN
- A Survey of the Paths of Tibetan Buddhism
- The Second Turning of the Wheel of Dharma
Trang chủ »» Danh mục »» TỦ SÁCH RỘNG MỞ TÂM HỒN »» A Survey of the Paths of Tibetan Buddhism »» The Second Turning of the Wheel of Dharma »»
A Survey of the Paths of Tibetan Buddhism
»» The Second Turning of the Wheel of Dharma
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- Introduction
- The First Turning of the Wheel of Dharma
- Ethics
- Concentration
- »» The Second Turning of the Wheel of Dharma
- The Third Turning of the Wheel of Dharma
- Different Explanations of Selflessness
- The Four Seals
- Introduction to the Tantras
- The Actual Paths of Tantric Practice
- Performance Tantra
- Death, Intermediate State and Rebirth
- The Post-meditational Period
- Words of Truth
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In the second turning of the wheel of dharma, the Buddha taught the Perfection of Wisdom or Prajnaparamita sutras, on Vultures Peak, outside Rajgir.
The second turning of the second wheel of dharma should be seen as expanding upon the topics which the Buddha had expounded during the first turning of the wheel. In the second turning, he taught not only the truth of suffering, that suffering should be recognized as suffering, but emphasized the importance of identifying both your own suffering as well as that of all sentient beings, so it is much more extensive. When he taught the origin of suffering in the second turning of the wheel of dharma, he referred not to the disturbing emotions alone, but also to the subtle imprints they leave behind, so this explanation is more profound.
The truth of cessation is also explained much more profoundly. In the first turning of the wheel of dharma cessation is merely identified, whereas in the Perfection of Wisdom sutras the Buddha explains the nature of this cessation and its characteristics in great detail. He describes the path by which sufferings can be ceased and what the actual state called cessation is.
The truth of the path is similarly dealt with more profoundly in the Perfection of Wisdom Sutras. The Buddha taught a unique path comprising the realization of emptiness, the true nature of all phenomena, combined with compassion and the mind of enlightenment, the altruistic wish to achieve enlightenment for the sake of all sentient beings. Because he spoke of this union of method and wisdom in the second wheel of dharma, we find that the second turning expands and develops on the first turning of the wheel of the dharma.
Although the four noble truths were explained more profoundly during the second turning of the wheel of dharma, this is not because certain features were explained in the second that were not explained in the first.That cannot be the reason, because many topics are explained in non Buddhist systems which are not explained in Buddhism, but that does not mean that other systems are more profound than Buddhism. The second turning of the wheel of dharma explains and develops certain aspects of the four noble truths, which were not explained in the first turning of the wheel, but which do not contradict the general structure of the Buddhist path described in that first discourse. Therefore, the explanation found in the second is said to be more profound.
Yet, in the discourses of the second turning of the wheel we also find certain presentations that do contradict the general structure of the path as described in the first, thus the great vehicle speaks of two categories of sutras, some which are taken at face value and are thought of as literally true, whereas others require further interpretation. So, based on the great vehicle approach of the four reliances, we divide the sutras into two categories, the definitive and the interpretable.
These four reliances consist of advice to rely on the teaching, not on the person; within the teachings rely on the meaning, not on mere words; rely on definitive sutras, not those requiring interpretation; and rely on the deeper understanding of wisdom, not on the knowledge of ordinary awareness.
This approach can be found in the Buddha's own words, as when he said, '0, Bhikshus and wise men, do not accept what I say just out of respect for me, but first subject it to analysis and rigorous examination.'
In the second turning of the wheel of dharma, the Perfection of Wisdom sutras, the Buddha further explained the subject of cessation, particularly with regard to emptiness, in a more elaborate and extensive way. Therefore, the great vehicle approach is to interpret those sutras on two levels: the literal meaning, which concerns the presentation of emptiness, and the hidden meaning which concerns the latent explanation of the stages of the path.
The second turning of the second wheel of dharma should be seen as expanding upon the topics which the Buddha had expounded during the first turning of the wheel. In the second turning, he taught not only the truth of suffering, that suffering should be recognized as suffering, but emphasized the importance of identifying both your own suffering as well as that of all sentient beings, so it is much more extensive. When he taught the origin of suffering in the second turning of the wheel of dharma, he referred not to the disturbing emotions alone, but also to the subtle imprints they leave behind, so this explanation is more profound.
The truth of cessation is also explained much more profoundly. In the first turning of the wheel of dharma cessation is merely identified, whereas in the Perfection of Wisdom sutras the Buddha explains the nature of this cessation and its characteristics in great detail. He describes the path by which sufferings can be ceased and what the actual state called cessation is.
The truth of the path is similarly dealt with more profoundly in the Perfection of Wisdom Sutras. The Buddha taught a unique path comprising the realization of emptiness, the true nature of all phenomena, combined with compassion and the mind of enlightenment, the altruistic wish to achieve enlightenment for the sake of all sentient beings. Because he spoke of this union of method and wisdom in the second wheel of dharma, we find that the second turning expands and develops on the first turning of the wheel of the dharma.
Although the four noble truths were explained more profoundly during the second turning of the wheel of dharma, this is not because certain features were explained in the second that were not explained in the first.That cannot be the reason, because many topics are explained in non Buddhist systems which are not explained in Buddhism, but that does not mean that other systems are more profound than Buddhism. The second turning of the wheel of dharma explains and develops certain aspects of the four noble truths, which were not explained in the first turning of the wheel, but which do not contradict the general structure of the Buddhist path described in that first discourse. Therefore, the explanation found in the second is said to be more profound.
Yet, in the discourses of the second turning of the wheel we also find certain presentations that do contradict the general structure of the path as described in the first, thus the great vehicle speaks of two categories of sutras, some which are taken at face value and are thought of as literally true, whereas others require further interpretation. So, based on the great vehicle approach of the four reliances, we divide the sutras into two categories, the definitive and the interpretable.
These four reliances consist of advice to rely on the teaching, not on the person; within the teachings rely on the meaning, not on mere words; rely on definitive sutras, not those requiring interpretation; and rely on the deeper understanding of wisdom, not on the knowledge of ordinary awareness.
This approach can be found in the Buddha's own words, as when he said, '0, Bhikshus and wise men, do not accept what I say just out of respect for me, but first subject it to analysis and rigorous examination.'
In the second turning of the wheel of dharma, the Perfection of Wisdom sutras, the Buddha further explained the subject of cessation, particularly with regard to emptiness, in a more elaborate and extensive way. Therefore, the great vehicle approach is to interpret those sutras on two levels: the literal meaning, which concerns the presentation of emptiness, and the hidden meaning which concerns the latent explanation of the stages of the path.
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