Honest.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.AUSTRALIA,SYDNEY.
When individuals come together, it is society; That is the community. But leaders seem to go into society without much interest in moral principles, morality and morality. Society only cares about money and power. Then the person of this kind of society automatically thinks only of the importance of money and power. We cannot blame these people. Our whole society is thinking this way.
I think a lot of religious believers just blurt out their tongue, talk about "God" or "Buddha", but in everyday life, they don't care about these things. We Buddhists pray to Buddha, but in daily life, we do not care about Buddha but only worry about money, power, fame. What is that? I think we, religious followers, sometimes learn hypocrisy. We pray for all sentient beings, but what about real action? We do not care about other people's interests. We only use it. I think many followers of other religions also pray, they pray to God - "I believe in God, our creator" - but we, the creator's work, do not listen to his voice,
I often tell my Indian friends that Indians are relatively more religious. They pray with Shiva, Ganesh - I think mostly with Ganesh for wealth. So they are really familiar with worship and prayer. I think every family has some divine statues in the house. But in everyday life, they have a lot of corruption. Why is that? There is no god, no Buddha says that corruption is good. We should be honest and fair. No great teacher says, "Oh, you should exploit as much as you can. I will bless you. ”No gods say that.
Therefore, if we accept a higher human being than we are like Buddha, Jesus Christ or Mohammed, or others, we should be honest and honest. Thanks to that, you also have more confidence: “I have nothing to hide; I can say what I think to anyone and answer honestly. ”Then you will be trusted by others. Therefore, from the selfish point of view for yourself, honest and sincere way of life is an important source of inner strength and confidence. Yes, there are people who speak very cute and smile, but when you look at their motivation is another thing. How can you trust or respect them?
I think a lot of religious believers just blurt out their tongue, talk about "God" or "Buddha", but in everyday life, they don't care about these things. We Buddhists pray to Buddha, but in daily life, we do not care about Buddha but only worry about money, power, fame. What is that? I think we, religious followers, sometimes learn hypocrisy. We pray for all sentient beings, but what about real action? We do not care about other people's interests. We only use it. I think many followers of other religions also pray, they pray to God - "I believe in God, our creator" - but we, the creator's work, do not listen to his voice,
I often tell my Indian friends that Indians are relatively more religious. They pray with Shiva, Ganesh - I think mostly with Ganesh for wealth. So they are really familiar with worship and prayer. I think every family has some divine statues in the house. But in everyday life, they have a lot of corruption. Why is that? There is no god, no Buddha says that corruption is good. We should be honest and fair. No great teacher says, "Oh, you should exploit as much as you can. I will bless you. ”No gods say that.
Therefore, if we accept a higher human being than we are like Buddha, Jesus Christ or Mohammed, or others, we should be honest and honest. Thanks to that, you also have more confidence: “I have nothing to hide; I can say what I think to anyone and answer honestly. ”Then you will be trusted by others. Therefore, from the selfish point of view for yourself, honest and sincere way of life is an important source of inner strength and confidence. Yes, there are people who speak very cute and smile, but when you look at their motivation is another thing. How can you trust or respect them?
Sincere in Practicing the Fa
I am a Buddhist and I want to tell my Buddhist brothers and sisters that of course the Buddha's teachings were present for more than two thousand and five hundred years; but the teaching of the Buddha is very suitable for the world today. Some of today's top scientists really want more information and methods to deal with negative emotions. Dharma is great, but I really feel that there are now signs that there are lamas [spiritual masters] or tulkus [rebirth lamas], or teachers whose qualities have been degenerate. This is what really worries me. If you yourself don't have a disciplined life, how can you teach others? To show others the right path, you must follow the right path yourself.
Now, I think all the positive things have been presented, so the remaining things that I will point out are negative things. We must be very, very serious. I am a Buddhist monk myself. I always watch myself. Every morning, when I wake up, I will remember the Buddha and recite some of the Buddha's teachings to shape my mind. After that, I will use the rest of the day based on principles such as: being honest, honest, compassionate, peaceful, non-violent. So I hope that my Buddhist brothers and sisters are here, when you talk about " Dharma [Buddha's teachings], Buddha Dharma " and initiate the Dharma and spread the Dharma., then first, you must spread the Dharma here, in your heart. So this is a very important thing, one thing - it is Dharma .
Of course, all the major religious traditions in the world have the potential to create the same inner peace, and thus create a better world. However, the only thing about Buddhism, Jainism, and part of the Commentary tradition (Samkhya) is an emphasis on the importance of individuals. The theory of salvation is a self-creation, and we believe in the law of cause and effect: if you do the right thing, the positive outcome will happen. If you commit wrong actions, negative things will happen. So, because of the law of cause and effect, if you do wrong acts, the Buddha cannot save you. The Buddha taught: "I will show you the way to nirvana [get rid of all suffering], but whether you can achieve this is entirely up to you. I cannot lead you with blessings. ”The Buddha never said that he could free us by blessing.
So you are your own teacher. I think teaching like this is extremely helpful. Everything depends on your own actions. Whether positive or negative, actions depend entirely on motivation. Therefore, I think Dharma can bring a significant contribution to such inner peace.
Now, I think all the positive things have been presented, so the remaining things that I will point out are negative things. We must be very, very serious. I am a Buddhist monk myself. I always watch myself. Every morning, when I wake up, I will remember the Buddha and recite some of the Buddha's teachings to shape my mind. After that, I will use the rest of the day based on principles such as: being honest, honest, compassionate, peaceful, non-violent. So I hope that my Buddhist brothers and sisters are here, when you talk about " Dharma [Buddha's teachings], Buddha Dharma " and initiate the Dharma and spread the Dharma., then first, you must spread the Dharma here, in your heart. So this is a very important thing, one thing - it is Dharma .
Of course, all the major religious traditions in the world have the potential to create the same inner peace, and thus create a better world. However, the only thing about Buddhism, Jainism, and part of the Commentary tradition (Samkhya) is an emphasis on the importance of individuals. The theory of salvation is a self-creation, and we believe in the law of cause and effect: if you do the right thing, the positive outcome will happen. If you commit wrong actions, negative things will happen. So, because of the law of cause and effect, if you do wrong acts, the Buddha cannot save you. The Buddha taught: "I will show you the way to nirvana [get rid of all suffering], but whether you can achieve this is entirely up to you. I cannot lead you with blessings. ”The Buddha never said that he could free us by blessing.
So you are your own teacher. I think teaching like this is extremely helpful. Everything depends on your own actions. Whether positive or negative, actions depend entirely on motivation. Therefore, I think Dharma can bring a significant contribution to such inner peace.
Harmony between Buddhist Traditions
As I mentioned yesterday, when we meet leaders from Burma, Laos and some other people, in the past, for names like "Hinayana," "Mahayana" and "Kim. Excess "that one feels like these three vehicles are really different and separate things. This is completely wrong. As I briefly mentioned this morning, Theravada or Pali tradition, is the foundation of Buddha Dharma ; and the practice of discipline [the vows and discipline of the Sangha ] is the foundation of the Dharma .
Look at the Buddha himself, on his biography. He went down to his own hair and became a monk. That is the practice of gender (sila) [self-discipline morality]. Then he meditated for six years. That is meditation practice (samadhi) , and also the practice of vipassana [a mind with special awareness]. Thus, in the end, he attained enlightenment. Therefore, the three greedy schools are gender, concentration, wisdom (pannya) [discrimination, wisdom] or insight . Therefore, we, his disciples, must follow this path. Without the practice of self-discipline, without the maintenance world , how we can develop the [mind calm and quiet] and wisdom? It is difficult. Therefore, the Pali tradition is the foundation of Dharma .
In addition, when it comes to practice, I think of the Three Sutra Sutra [ Sutra Sutra Sutra ], from Sanskrit tradition, with emphasis on extermination ( nirodha ) [the real end of suffering and its causes, the cessation of], the third miracle. Therefore, it is important to explain more about this topic. What is suffering ? Buddha explained our ability to eliminate ignorance. Once we have completely eliminated ignorance in our mind, it is the cessation of suffering , or liberation ( moksha ). So that's an extra explanation. Then there is the path of suffering ( magga)) [path or understanding to attain the ultimate cessation, the fourth miracle], is an additional explanation.
So on the basis of the Pali tradition is the Sanskrit tradition, like the first floor. In other words, first is the ground floor; it is the Pali tradition - the practice of monks ( bhikshu ) [monks], discipline of self-discipline, precepts . Then to the first floor, Prajnaparamita TamKinh and Abhidharma ( abhidharma ) [topics special knowledge], a kind of Abhidharma - the doctrine of wisdom, altitude three- la-honey [attitudes that have far-reaching, perfect influence] or the level of paramita. In addition, the Vajrayana Buddhist tradition has a visualization of the Buddhas, based on vipassana, meditation and bodhicitta meditation [mind towards enlightenment for the benefit of all beings] . Then this is the ground floor, the first and second floors, something like that. If there is no ground floor, you cannot build other floors. So I think the Buddhist brothers and sisters here should know this.
Of course I do not have authority. I consider myself a student. Whenever there is time, I always learn and read, read, read more. If talking about Tibetan Buddhism, about three hundred volumes have been translated into Tibetan from Indian - Pali languages, Sanskrit, and some from Nepali. So whenever I have time, I will read, think and learn from these three volumes. Of course, my knowledge is a little better than those who have never touched these three volumes. [Based on that knowledge,] when studying these sutras, I was completely convinced that it was necessary to practice the three-way training.
Look at the Buddha himself, on his biography. He went down to his own hair and became a monk. That is the practice of gender (sila) [self-discipline morality]. Then he meditated for six years. That is meditation practice (samadhi) , and also the practice of vipassana [a mind with special awareness]. Thus, in the end, he attained enlightenment. Therefore, the three greedy schools are gender, concentration, wisdom (pannya) [discrimination, wisdom] or insight . Therefore, we, his disciples, must follow this path. Without the practice of self-discipline, without the maintenance world , how we can develop the [mind calm and quiet] and wisdom? It is difficult. Therefore, the Pali tradition is the foundation of Dharma .
In addition, when it comes to practice, I think of the Three Sutra Sutra [ Sutra Sutra Sutra ], from Sanskrit tradition, with emphasis on extermination ( nirodha ) [the real end of suffering and its causes, the cessation of], the third miracle. Therefore, it is important to explain more about this topic. What is suffering ? Buddha explained our ability to eliminate ignorance. Once we have completely eliminated ignorance in our mind, it is the cessation of suffering , or liberation ( moksha ). So that's an extra explanation. Then there is the path of suffering ( magga)) [path or understanding to attain the ultimate cessation, the fourth miracle], is an additional explanation.
So on the basis of the Pali tradition is the Sanskrit tradition, like the first floor. In other words, first is the ground floor; it is the Pali tradition - the practice of monks ( bhikshu ) [monks], discipline of self-discipline, precepts . Then to the first floor, Prajnaparamita TamKinh and Abhidharma ( abhidharma ) [topics special knowledge], a kind of Abhidharma - the doctrine of wisdom, altitude three- la-honey [attitudes that have far-reaching, perfect influence] or the level of paramita. In addition, the Vajrayana Buddhist tradition has a visualization of the Buddhas, based on vipassana, meditation and bodhicitta meditation [mind towards enlightenment for the benefit of all beings] . Then this is the ground floor, the first and second floors, something like that. If there is no ground floor, you cannot build other floors. So I think the Buddhist brothers and sisters here should know this.
Of course I do not have authority. I consider myself a student. Whenever there is time, I always learn and read, read, read more. If talking about Tibetan Buddhism, about three hundred volumes have been translated into Tibetan from Indian - Pali languages, Sanskrit, and some from Nepali. So whenever I have time, I will read, think and learn from these three volumes. Of course, my knowledge is a little better than those who have never touched these three volumes. [Based on that knowledge,] when studying these sutras, I was completely convinced that it was necessary to practice the three-way training.
Become True Monks
Therefore, first of all, our Buddhists, whether Hinayana, Mahayana or Vajrayana - we must be true disciples of the Buddha. This is very important. Do you understand? In order to become a disciple of the Buddha, we cannot just put on our robes, the robes of monks . We cannot call these people Buddhist monks. We cannot say that these are good monks or monksgood. Changing clothes is very easy. We need to change right here, in our hearts and minds, to become a true disciple of Buddha. In order to become a Buddhist monk, you must strictly practice self-discipline. Sometimes it seems to be: “Oh, let the Buddha do all the hard work. We can have a luxurious life. ”How? How can you do that? If you are a Buddhist, you must follow the Buddha's own path - six years of hard work. We must follow His example.
As I mentioned yesterday, a friend talked about the distance or wall between the Pali tradition and the Sanskrit tradition. This wall is of no benefit to anyone. We must come together and exchange knowledge. There are many things for us to learn from your traditions, the liberation of the world ( pratimokshas ). You can also learn some special liberation from our Sanskrit tradition. Therefore, meetings are more frequent - not just rituals but serious, serious discussions - are extremely necessary. That is one thing.
As I mentioned yesterday, a friend talked about the distance or wall between the Pali tradition and the Sanskrit tradition. This wall is of no benefit to anyone. We must come together and exchange knowledge. There are many things for us to learn from your traditions, the liberation of the world ( pratimokshas ). You can also learn some special liberation from our Sanskrit tradition. Therefore, meetings are more frequent - not just rituals but serious, serious discussions - are extremely necessary. That is one thing.
The Restoration of the Great World of Bhikshuni
Next is the reference to the Bhikshunis ( bhikshunis ), as you know, from the beginning, I supported the restoration of the monks and nuns in the Mulasarvastivadin tradition. , Tibetans and Mongols follow]. But we have to follow the precepts . If there are some privileges to behave like a dictator, I will be able to say, "Oh, you have to do that." We can't do that. We must follow the texts precepts - the texts of Sarvastivada need four, as well as the writings of French Organ Department (Dharmaguptaka) [be followed in East Asia] and the Theravada texts.
As you can see, this is an important topic that we have to discuss very seriously. This decision goes beyond my control. What I can decide is to include all the nuns in the Tibetan community in the same level of monastic study that these large monasteries can study. Currently, we have had some nuns become geshema [good doctor of Buddhist philosophy], good scholars.
Sometimes, we have discussed the issue of monks and now, on this occasion, we do the same. I presented the latest petition to the Lao Buddhist leader, as well as the Burmese Buddhist leader. We will continue this serious discussion, and I am quite certain that in the end, we will come to some agreement. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.25/2/2019.
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