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The Teachings of the World and
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| V iết the Exalted, the researchers Buddhism often refers to him as a god cardinal has found the path of liberation and specify this path for humanity, or referring to him as a contemporary ideology , a social revolutionary, etc. But there are very few dissertations, works referring to him as an ideological educator, and his teachings as a comprehensive system of thought and thought. advanced.In this article, we learn the Buddha through the lens of education. As we know, education is the culture and civilization of mankind. Buddhism, through more than twenty-five centuries of influence, has contributed much to human culture, if not to say that Buddhism can make the so-called Buddhist culture for humanity. This contributes enough to enlighten Buddhism as an educational system. Let's find out in detail: Education, broadly understood, is the two-way street of human learning and teaching from birth to death, and is present in three living environments: family, school and society. . The Buddhist karmic sense of the formation of the five aggregates as a result of past actions. From here, "new kamma" is formed through the deliberate actions of body, speech and mind. The direction of Buddhism is to liberate one's career: from good kamma to good deeds, from good kamma to liberation. That is to say, Buddhism is the way to educate people who are both aware and active, from birth to death, in all habitats. This is the first meeting point of the meaning of the distance between education and the educational environment between Buddhism and education, until after the second half of the Buddhist education. Educational Trust Talking about education is about the basic belief of speaking, the belief that opens the way to development forever. Education believes that in humans there is an almost infinite capacity that can absorb much knowledge, and can correct any deviation of psychology, physiology, physiology and thinking of self. This is the reason that open schools teach a wide range of subjects for everyone, including those who are slow to learn. The source of that power, Buddhism called the ability to enlightenment that everyone can apply through self-effort. Enlightenment, in the Four Noble Truths of Buddhism, is the way to apply that ability. It is said that this is the insight and the selfless belief that is opened from the teaching of the One who is the most selfless means (Sabbath dhamma anatta - Dhp. 279). Being aware of selflessness, and dharmas are selfless, they can realize the transformation of cognition and transformation of dharmas, and new creative works. If dhammas, including cognition, are selfish, there can never be a source of creation to appear, and no education can ever be realized. The doctrine of the selflessness of Buddhism, thus, constitutes the basic belief of education, in other words, the belief of Buddhist education. This is the second meeting point. Educational Goal A good education path is always aimed at two goals: training human society and human beings itself. Social people meet social needs such as economics, culture, education, defense and politics. Man is the total human being of physics, psychology, physiology, mind, emotions and wisdom are flowing. An education system lacking one of these two goals is an incomplete education. The Blessed One has educated people with all these aspects. On the social side, the Singal Sutra (School of the Ministry of Sutra No. 31, the Chinese Sutra: the Sutra of the Sutra, the Aramaic School) speaks of the building of six good relationships of society: the relationship between parents and children; between teachers and pupils; wife and husband; individuals and relatives, neighbors, friends; employers and workers;monks and laypeople. The Tang Sutra, Chapter Seven of the Dharma, deals with the seven things that make a strong nation, and speaks of a good government that performs ten things called "Dafa Dafa" (Dharma and Jataka). ). The Holy Trinity, No. 26, argues that poverty is the main cause of theft, cruelty, hatred, violence and immorality. In order to improve the social situation, it is necessary to improve the economy by providing seeds and farming facilities for farmers, providing investment capital for the merchant, and paying workers accordingly. Then, the Buddha taught, the sacrifice should be replaced by the major diagnostics for the people. Personally, the Blessed One teaches the happiness of family life. Each individual should: (1) - Good workmanship, diligent, know the job.With the content of education, only the modern school of the late twentieth century, with a perfect education system full of psychological, physiological and artistic education, new spirit and content that of Buddhism.Responsible Spirit First is the sense of personal responsibility. The Buddha does not teach man to be dependent on him, to entrust his life to any power at all. He taught "You must do your work, for the Tathagata teacheth the way" (Dhp XX 4). "You are the refuge of yourself, no one else can be a refuge."(Dhp XII 4). "Italy leads the way, the idea is the owner, the idea ..." (Dhp I, 1). Talking about karma, the Tang Chi and the Middle Sutra clearly point out: "He is the agent, the master of karma, the heir of karma" (2). Without the sense of personal responsibility, the cause and effect of Buddhism has nothing to discuss, Buddhism no longer has a reason to be present. Without a sense of personal responsibility, school can not set up education, and social law will have no place to live, life will be kind. The sense of personal responsibility education must always be fulfilled in a well-rounded education system. This educational spirit has caught on in Buddhist education for more than twenty-five centuries. Individual Education The most effective and effective way of educating a modern school is to educate the individual, not the collective education. Because each student has different mental, physical, emotional, intellectual, and lifestyle conditions, he or she should receive a variety of conditions and educational methods. This individualistic spirit reflects the Buddhist "mindlessness" of education. The Buddha has actually applied the principle of mechanics from the beginning of the culture. Pictures of lotus ponds have not come out of the mud, there are lotus leaves just out of the mud, there are lotus leaves in the middle of the water, also the lotus flower out of the water, get sunlight and radiant incense Likewise, human beings have disagreements, some understand, some have slow thinking, some have lusts, some are heavy, some are heavy, some are delicate, some are hyperactive. But all, through the process of education, in turn will be like the lotus wings out of the water to directly absorb the teachings of liberation. So the Buddha did not hesitate to teach, teaching depends on the motivation, encouraging everyone to benefit, peace and liberation.The term Buddhist is said to have 84,000 Buddhist teachings, adapted to 84,000 different human beings. Later, during the development of the Theravada Buddhism, the spirit of "Dehumanism" was propagated through the teachings of the "Five Noble Truths", "The Three Truths," "The Second," and "The One" Flower. The Blessed One has utilized the spirit of "Dealing" in both language expression, expression and psychological adaptation for the audience of the French, which we meet a lot through the classics of the Ministry. Buddhism. When visiting the peasants, the Blessed One uses the language and image of the farmer; Come to them assassinated, Ba-la-subjects, the Sun express their style and language. In addition to speaking the right audience, the Buddha said that the Fa was in the right time and place, making the effect of the French time is increased effectively. This meaning is also included in the spirit of "deprivation". Precepts are also set up by the Buddha on the principle of caring: Sang, Ni, Male, Female laymen have their own precepts. The subjects of Zen and Meditation are also taught differently for different faculties (The Evidence will be presented in chapter Phap Bao). In order to see the effect of this mentally handicapped spirit, we can cite the following simple example: Rice is a nutritious food for everyone (this is the meaning of "Deal"). But the amount of rice used varies between adults and children, between the time of illness and illness (this is the meaning of "deprivation"). Rice comes to me at different times when hungry. This is also the meaning of "deprivation". Modern education has applied the principle of "dedication" in teaching, in the selection of subjects, fields, occupations for students with a technique called technical education. Educational technology comes with educational psychology that highlights the modern, progressive of modern education. This point of view of Buddhism in the late twentieth century, the new man used in school, just caught it. Spirit of Reality, Reality Another great teaching spirit taught by the Buddha is the spirit of "practical present", or the spirit of reality, reality. "Lau" teaches: (3) "No more than the past,"A-nan Nhat Da Hien" wrote: (4) "The past does not seek,With human life, only the present is real (relative). Living means living with the present, living in the present; In other words, only the present is alive. Living right with the present is the spirit of practicality. Lamenting the past, or dreaming of the future, not only let yourself fall unconscious, but also let yourself be entangled in psychological distress, suffering and lose the present is, the new living creative, full of life meaning, and may be present for eternity if you know how to dress (dissolve the idea of time).If he does not know how to accept the present as it is, to effectively use his ability and wisdom to go to peace, happiness and liberation, then, as the Buddha taught, his identity will wither. As fast as wiping green leaves. Happiness and life as well. If you go to modern psychology, especially psychotherapy, we will immediately see this result, the majority of disorders and melancholy of youth (or of people, in general ) are caused by human thinking, especially the thinking about the past is not practical, about the futuristic. There are statistically significant results of the study that it is possible that 90% of our lives are lost to these false thoughts and perceptions. It is easy to understand! Unconscious events happen to me, cause my depression a little, but his thinking about the incident is disturbed, many troubles themselves. Besides, thinking about the past and the future does not really just waste time and energy, time and energy should be used to bring joy to oneself and others. Thus, present and here is the safe island that the Exalted Man has shown us to take refuge in, so as not to fall into the troubled ocean of delusions, and from there to enter the meaning of life, the happiness that thousands of years go looking for. After returning to the present, man must know how to master thoughts and desires (Ca-chien-dien cut the meaning of the most economic business): want or not want what, thinking or not thinking What to get practical benefits. In the Cùla-Mālunkyaputta (5), Mlunkyaputta sets out ten metaphysical questions to ask the Blessed One (The world is ordinary or impermanent? Tathagata existed after death? Etc.) The Blessed One was silent not answer . He tells Mlunkyaputta the story of a person with poison arrows. The urgent problem is solving the problem immediately, not the problem of finding out the arrow and the arrow before the surgery. In the same way, it is a matter of human urge to extract the arrow of "suffering" rather than seek answers to metaphysical problems that are not practical. Once in Kosambi, the Blessed One teaches the rate: "What Tathagata like the leaf forest Simsàpa, and what Tathagata teach is less like a leaf in hand, but here are modes of eliminating suffering. This is the practical, practical, practical nature of the teachings of the Buddha. In the other sutras, the practical meaning is also explained by the Exalted Monk: self-contemplation, self-centered to clearly see greed, anger and delusion is the practical implementation. Teaching about the happiness of family life, as stated in the previous section, is the very real nature of the Buddha's educational spirit. The Blessed One never showed his disciples prayers or sacrifices. on the road of happiness. He teaches that the most important means of almsgiving, helping others and the most important means is the practice of liberation itself. (6) Practical spirit, the reality is a prominent educational spirit of modern educational psychology. Through this practical spirit, Buddhism stands out as "education." Spirit of the Declaration Another remarkable "college," which is "scientific," astounded religious researchers, is critical based on the experience of self in this fluid life.When advising Kālāmās who are puzzled by the claims made by the pagans that their teachings are true, the number one, the Blessed One teaches: "Behold, the Chaldeans, not to be led by the reports, Or by tradition or by rumors. Do not be led by canonical authority, or by argument, or by reason, or by external judgment, or by interest in reasoning. By the way, it can happen, or by the thought, 'This is our Master.' But these Kalamas, when you know for certain that these things are good is good, The Buddha taught the disciples to consider even the Exalted One who clearly saw his true value. This critical spirit is always attached to reality, reality, very objective, very understanding so as not to let human consciousness under slavery under any power or power. Today, critical thinking is the norm for university morale. Spiritual Guide As stated, the Blessed One confirms that the Exalted One is a guide, while he must do his own work. Venaka Moggallàna (Middle Sutra III) Sutra of Nibbana (School II): At the time of his death, the Blessed One refuses to take the lead of the Sangha. He asked the Blessed One for the teachings of the leader, and he wondered that after the Blessed One had passed away, the Sangha would have no one to lead. The Sun teaches: "Refugee France, French leadership". France here must be understood as the path to peace, happiness, liberation. For forty-five years of teaching, the Blessed One has always been a guide who never commands or forces anyone to obey him. The guiding spirit of modern educational psychology, directed education, is the basic spirit of new, human education. Accordingly, a good teacher must be a mentor. Thus, it was the bhikkhu who paved the way for an advanced education for over twenty-five centuries, through a very human, highly humanistic education in the attitude of understanding. Tibetans see the Buddha as a medicine king, see sick beings and give medicine. It's just the spirit of direction. In Nikaya and A-ji, the Buddha praised the method of spiritual education through spirituality and religion, by observing and analyzing reality. His purpose of teaching is to help the listener find his way and make his own way. Shining Spirit The "education" mentality, which was a special educational spirit, was exquisitely manipulated by the Buddha in parallel with the psychological encouragement that human beings need as an oxygen. Nikaya and A-ji often write: "The Buddha gave the sermon and encouraged everyone to enjoy the benefits, until the patriarchs still need to be encouraged by the Buddha." The products "Herbal Du", "Tho Ky", "Samantabhadra" of the United States also revived the encouraging spirit of the Buddha. At the last moment of this life, the Blessed One does not forget to encourage the monks: "The conditioned cosmic things are impermanent, be diligent, do not take liberties," and encourage his dear attendant "Ananda, do not be melancholy, you will soon attain what you have not achieved." (Great Sutra, Nirvana, 1991). From the expertise of the modern educational psychology, Encouragement encourages and reminds teachers, psychotherapists, never to forget that their pupils and their clients are need encouragement. It is strange that more than twenty-five centuries ago the Blessed One had manipulated the psychological stimulation of his path. Confident Spirit, Self Encouragement is prepared to build the spirit of self-reliance and discipline of the disciples. In addition to the clear teachings of suffering, suffering, suffering and extermination, the Blessed One affirmed that by his own effort one can achieve liberation in life. This. Only to return to self-reliance is to teach people to return to self-reliance. Self-reliance is indispensable to the practitioner of liberation. It is also indispensable to the person. Do not believe in others, then you can live, but do not believe in yourself, it is very difficult to live, or if you can live, then also lost the meaning of life. In the process of conversion of psychology, the Buddha taught the faith is the beginning of joy, lost, contemplation ... San Tu-momentum is defined as having no faith in the path of liberation. mine. The event that was born and practiced till the time of enlightenment is the event of establishing the self-reliance of human beings in the midst of the vast, deadly area of samsara. In addition to the teachings directly encouraging the disciples, the Exalted also use the indirect form as the case He declared the gift of some young disciples. The example is the case of Sun-Xa-benefit-phat students and disciples of Sun-A-nua-momentum (Elderly Sangha), through a number of practitioners when the age was old, some of the Some cases of nuns such as Sun Patacca, who suffered in life to the point of despair (Elderly Naga), etc. The selection of Venerable Sariputra to "General Army Chief of France," Sun Yatan Kien Lien as the "second disciple" of the Buddha (the two religious practice after a thousand other disciples and younger life many others) and Venerable Upàli (the barber) presided over the Law, also expressed some encouraging meaning, in addition to the value of the worshipers. This is the belief and encouragement that the Bhikkhunī Sangha gives to them: Enlightenment is not necessarily related to the time of spiritual practice, age or social class. One can also attain the highest level of Wisdom, depending on the effort of his practice. In the case of Sun-Religion Nanda-momentum (Nanda) is another case that expresses the encouraging psychological effects of the Buddha. Venerable Nan-momentum which is the beauty of the new wife (not suitable) should not be practiced. The Sun means to use the magic to put Nan-momentum into hell. At that point, Sudan saw the pan of oil and said, "This oil is waiting for Nadya, who is lazy to practice." The Blessed One took Nan-da to visit "Three Tam Tam". Here, the Fairy girl promised to wait for Sun-dynasty to live together, if religious practice diligently. Returning to earth, Nanda remembered his wife no more, thinking only of the fairies and efforts to practice, then, attained holy fruit. According to the psychology that the Buddha has encouraged, the Sangha Senior noted a case highlighting other encouraging colors, in the case of mother Sun Yoon-Xa-phat. When he was the son of the Tathagata, she often scolds him as foolish, leaving rich and begging for food. Though his mother was a pagan, Phra Thien was not able to find a mother by her own religion and religion, and found no means other than to suffer her mother's laughter, every time he met her. Until Nibbana is about to return, he returned home to visit his mother and flow. The kings of the heavens went to seek asylum seekers at the last hour. Even King Brahma came to his servants, and Pharaoh denied all. After the king's departure, the mother asked the gods about the kings. Venerable Master said, "The king finally came to be the god Brahma, whom his mother worshiped." The mother was amazed, realizing that her son would be great. Her heart cheered joyfully ... Knowing that the time of her mother's arrival, Venerable Master of mind and calm mind and speak French to my mother. She immediately attained momentum-complete, thanks to the previous encouragement, Venerable Nirvana immediately enter that place. Under the conditions of joyful joy, joy, peanut, liberation teachings are easy to hear. Thus, the Sutra, according to tradition, is often praised, praised, encouraged the life preserver, reciting, copying and interpretation of scriptures.This is the form of building self-confidence for the practitioner in the first step to liberation. The Vajrayana and the Lotus Sutra can be exemplified by the spirit of self-reliance. A short diamond that has fourteen times Sun worshiping the merits of life, reciting, speech ... Through education in school, self-reliance is the virtue that education has the responsibility to build for the human person. By lack of self-reliance, lack of self-reliance, self-reliance, not effectively utilize the ability of self to solve and build personal. In the absence of self-reliance, educational psychology can not use educational techniques to help young people solve their problems, nor can they use creativity. When the psychological problems of young individuals are not resolved effectively, teaching and learning also do not take much effect. Going to the question of national socialism, a mighty nation can not be the result of the generation of children who lack self-confidence and sorrow. Just as simple as that, we recognize the importance of encouraging and self-reliant education. Those spirits have been educated the disciples of His disciples twenty-five centuries ago. Spirit of Independence, except slavery Buddhism teaches man to enter liberation, that is, to go out of bondage, all bondage. The biggest slave of the gender phenomenon is slavery itself. The root of desire is ignorance. That is the path leading to ignorance, no court, no delusion, escape from all suffering. Implementing this path is a step by step self-realization, self-control, or mastering. An education like that would be the training of the masters; Living for the sake of oneself and society, for the well-being of the individual and society, smashing all internal and external constraints. Educating the spirit of independence and self-reliance for youth is a social goal that the school needs to take seriously. The educational spirit of Buddhism, therefore, is consistent with the education and culture of the nation. Developing a more hedonistic, angerless, and insightful educational spirit, we again find another positive spirit of Buddhism that contributes meaning to the building of a good society. To absorb the spirit of non-participation, the youth will self-drive the phenomenon of corruption of society, or at least not create favorable conditions for corruption. In the name of spirituality, corruption is more likely to be ruled out than in the name of education. In the yard will be extinguished some rebellious phenomena, conflicts, social struggles. Understanding will help to broaden the path to wisdom and to create the elements of good culture, and of human civilization. It is unfortunate that such a positive and positive Buddhist approach is not used effectively in the new school. The above is not only a fragmentary Buddhist education but a consistent, holistic and integral view. Comprehensive Human Education An education that teaches specialized knowledge to meet one's social goals is not a comprehensive one. An education that only provides knowledge, exercise and some ethical, ethical, and normative issues is not comprehensive. An education that teaches knowledge, physical education, sexuality, physical education, physiology and labor is not a comprehensive one. The question of whether this path of education becomes comprehensive is therefore a consistent and comprehensive view of the human person. Putting such a problem is questioning the kind of educator. What is human being needs to be determined before deciding what content to teach people and how to teach. The trend of advanced education is often unstable in the construction of this model. Buddhism is especially prominent in the mind, seeing people and things as they really are, hoping to promote an ideal type of person. This world is born of separation. Man is also born of separation. The world and human beings have the same conditions that they should be together in a non-dual relationship. Individuals, families and society are in a non-dual relationship. The Sun defines the so-called human being as the aggregate of the Five Aggregates (form, feeling, perception, form and form). These three aggregates are also the world, according to the teachings of the Blessed One (IV, Migajala and many other sutras). Human education is the total education of the Five Aggregates. In the aggregate, it indicates the human and the physical world, its birth, its existence and its disappearance. Same for the remaining four aggregates. The five aggregates are empty, there is no self, they are the existence of interdependence, so impermanence and suffering.However, according to Buddhist wisdom, the Five Aggregates are not the root of suffering. The point of education is to indicate craving, clinging, the root of suffering, not the physical world that is constantly flowing, and at the same time pointing out the root of peace, true happiness is wisdom. or intellectual liberation. From here, Buddhist educators need to identify some of the content of education: wisdom rather than knowledge. Knowledge is the product of self-reflection, a human element, not a comprehensive human being. It does not speak of the reality of selflessness and of true selfless self. Only when wisdom (right understanding and right thinking) is present, the whole person is present. Comprehensive education is the education that both provides knowledge and creates conditions for it to arise. Valuable values are happiness, not morals. If we can not deny that the goal of life is happiness, then the standard of life's value must be happiness, not the conventional moral or disciplinary principles of the old school. In the new school, the whole human being only accepts and retains the moral and discipline that fit the path toward that happiness. For example, lying is bad, according to the moral principle. But lying to save suffering is different. Schools, in this case, must choose the interests and well-being of the country and people rather than say the truth. The problem of art education, emotional and physiological. The subjects of music, painting, fine arts, etc., should be introduced into the school to teach students of appropriate age. These subjects must be assessed as necessary in other social sciences. An educational system that does not recognize the importance of aesthetic, emotional and physiological education is distorted, incomplete. The main issue of education is to help young people see and live how to bring happiness to themselves and society. Human problem with traditional culture. Culture, tradition is the product of man. Therefore, it is necessary to place people and human happiness in front of culture and traditions.Putting people after culture, tradition is putting the plow before the buffalo. The Buddha said: "Do not be led by tradition ...". New and comprehensive education maintains only good traditions, what old cultures fit in with this educational path. It is the role of a comprehensive education to build a whole new culture.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.2/11/2018. |
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