Buddha and modern man .VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

With the encyclical about the Noble Truth of Suffering and the Cessation of the Noble Truth, the Buddha shows us the great illness that weighs heavily on modern human life and tells us that all these diseases can be eradicated in the present. .

 

More than 2,500 have passed, since the Buddha's message was spoken at Deer Park, the message for man and for man, "for the happiness of sentient beings, for the welfare of beings, for the for life, for happiness, for peace for gods and for mankind ". And the people of more than 2,500 years ago as well as the present man, who took the human condition, lived the human life, the serious diseases that weighed on the human life 25 centuries ago, also still weighs heavily on present human lives, if not more sophisticated, more complex and thus more painful, more numb.

The Buddha only spoke up a temporary false personality, fragile changes in human life, past, present and future.

When the Buddha spoke of the first truth, Suffering, Dukkhadukkhatà, birth is suffering, old is suffering, death is misery, pray not to be misery, to be separated is suffering, hate to meet is suffering. He only tells us the reality of man, a situation that has been continuously for more than 2,500 years, almost unchanged, only more severe, painful and subtle. The more doctors we have these days, the more products we make, the more disease it seems, the more incurable the disease is, as if ironic all the progress of Human medicine is very encouraging for more than 25 centuries here. When the Buddha perceived another reality of human suffering, anicata dukkha, impermanence is suffering.

The Buddha only spoke up a temporary false personality, fragile changes in human life, past, present and future. With the horrific inventions of the science of war, with the faster and more advanced transportation transports, the impermanence theorem proves more flexibly, terribly every hour and minute. Our friends are laughing today, tomorrow is a natural man. Tall houses, busy streets today, one day tomorrow have become ashes before our eyes caused by the devastating war. People feel that the impermanence theorem is being applied at a faster pace, in parallel with the increasingly fast pace of life. Children today grow up very quickly, be wise very quickly to get married very quickly, and die very quickly. And we can say,

With three names: suffering, misery and the five clinging aggregates, the Buddha speaks only the reality of human life, past man as well as present man.

The suffering of human life is attached, attached to the human presence in life and in life. And so the Buddha spoke of another kind of suffering, that is, pancupàdànakkhadhà, dukkhà, the five aggregates of suffering. The present time, according to the philosopher Heidegger in his writings, is the age of the spirit of anguish because of the darkness that has surrounded humanity. According to Jaspers, we live in a peculiar paradox: instead of human liberation, technology imposes a new, more sophisticated and devastating yoke of slavery. Man's previous problem, when he first appeared on earth, was to conquer the violent blinding forces of nature, to conquer and completely own the world, but when fully possessed. World already, people lose their own unique world, the living world is woven by creative activity, so that people are the true Man. In short, man has lost his life, has lost his noble dignity in pursuit of the performance and quantity required by technology, chasing remodeled goods monthly, weekly, under his power. Promote to the terms of technical advertising.

In that world, people no longer recognize themselves as prophesied by the poet Rimbaud: Je suis un Autre, I am a different person. Psychologists and sociologists often discuss the loneliness, the lost species of the people in the city or the unknown crowd, about the boredom due to the tightly organized life, makes people feel strangled, suffocated, feel robbed of all their freedom, lose all creative energy. They live purposefully, lack of trust in a world that pays too much attention to the physical safety of people and turn their belief in the power of science and technology into a new religion. Gradually, human administrations have transformed the form to identify with the governance of things, serving abstract objectives, the original creator of freedom, now transformed into an organized person ( organization-man),

It is the vital identity that makes us move and sit, make our hearts beat, our lungs breathe, our blood vessels flow, our hair is long, our bodies grow ...

With three names: suffering, misery and the five clinging aggregates, the Buddha speaks only the reality of human life, past man as well as present man. But at the same time, the Buddha also spoke of the third truth, Cessation of the Noble Truth (Nirodhasacca). With his own experience, he declared: The above sufferings can be eradicated, right now if people have enough perseverance and perseverance to follow the Middle Path that Buddha introduced in the religion. base (Magagasacca). If with the first truth of suffering, the Buddha raised a pessimistic alarm, in the time with the third truth, Cessation of the Noble Truth, the Buddha also raised a ring of optimism of a person who had liberated the above sufferings. . And indeed, in his forty-nine years of sermon, he only spoke the message of birth, understanding the strengths and weaknesses of man, Then He introduced effective practical methods so that people can reach out from the serious diseases that weigh heavily on the lives of modern people. When the Buddha analyzed the person of Nāma (nāma) and rupa (rūpa), he showed us that the person we live in this life is governed by two powers: Rùpajivitindriyana, the rupa-sensei, and Nàmajivitindriva. network base.

It is the vital identity that causes us to move around and sit down, make our hearts beat, our lungs breathe, our blood vessels flow, our hair is long, our bodies grow ... It is the right root that makes us think this, worrying about that, when the greed arises, when the anger reigns, summarizes all our emotional life, our nature, our knowledge that is controlled from birth to death. . And the teaching, education or practice here is how to develop the two powers of Name-Root and Sacrifice in a good way. In other words, Buddhism does not separate the body from the human mind. It is impossible to have a clean mind in a filthy body, nor can there be a strong body in a sick soul.

Morality is a method of regulating the body, regulating the breath, the mind, so that the body and mind are free of energy, fatigue, sickness, and to prevent the body and mind from wavering and distracting.

From Name and Rupa, the Buddha went to analyze human beings into the five aggregates: Form - Life - Thought - Awareness - Consciousness. This division in modern nouns analyzes man into five parts: body - emotion - temperament - knowledge - and intelligence. The food we eat, the stomachs we digest, the air, the lungs and the flesh we breathe, the scenery we live in, the books we read ... all affect our Sacrifice and Name-radical. A one-sided educational approach that focuses only on one human element and neglects others will train people who lose themselves by loneliness, loneliness, restlessness and fanaticism as we have seen in humans. modern.

Here, Buddhism advocates a catechism, an educational direction for comprehensive development, uniform development, balancing the human body and mind, all five aspects of body, emotion, character, intellectual and human intelligence. Buddhism believes that only this educational-oriented path can cure modern human illnesses and minds, train a new generation, maintain comfort at the same time, and build trust. youth, both developing the best of human and human love.

According to Buddhism, in order to eliminate suffering, to know suffering, to understand life, to know how to look and observe life. And it is wisdom that helps us to have an accurate conception of people and life.

From the analysis of man into nama, rupa, the five aggregates, the Buddha led to the analysis of man into twelve grounds of six sense faculties facing the six ceilings, seeing, hearing sounds, sniffing nose, and tongue. taste, emotional body and consciousness. And for ordinary human beings in the past as well as in the present, when the eyes see beauty, the time of craving arises, when seeing ugliness, aversion arises. When listening to good sounds, greed arises, hearing unpleasant sounds, aversion arises ... In short, when the six sense doors are faced with the six ceilings, greed and aversion continue to arise. Our houses will be completely dominated, completely enslaved by six ceilings. The girls are getting more and more beautiful and seductive; music is more and more melodious and charming; the dishes that are more and more delicious and attractive are all aimed at attacking our six faculties, make us defeated, slaves. The Buddha was aware of these human shortcomings, so in the face-to-face confrontation with form, ear to sound, nose with incense, tongue with taste, body with contact and mind with dhamma, he introduced us to the Indriyasamvara, which helps to overcome one's greed, a victory that the Buddha mentioned in the Dhammapada, verse 103:

Oil at the battlefield,

Win thousands of enemy troops,

Not by overcoming yourself,

Win my ultimate victory.

Wisdom is a method of using wisdom to observe the correct dhammas with the three seals of suffering, impermanence and no-self. It is through this righteous observation, true to this reality, that the ten fetters are eliminated, and man is liberated and enlightened.

Here it is possible that some people hesitate to think that if the training of the faculties becomes "as inert as stone, as solid as copper", there is no longer knowing how to enjoy the beauty or the beauty, then what is life worth living? In fact, here it is not a question of enjoyment but just a matter of slavery, a matter of training the faculties from the domination of the six objects. And escaping from the control of the six ceilings does not mean that man becomes stone wood, does not know how to enjoy the beauty of life. History shows us the knowledge of Buddhism, the Buddha statues, the Bodhisattva statues, the Ajanta caves can be considered as the world's second best masterpieces in engineering and art, and the monks. practice, as recorded in the two volumes of Theravada Sangha (Theragàthà). Elder Nuns (Therigàthà) as well as in the Zen Uyen Dang Luc, have been great poets, know how to feel before the beauty of life. Below is a Chinese poem by Venerable Van Hanh Zen master full of poetic melodies and poetic melodies, so that you can see that liberators can still be both a Zen teacher and a poet:

Body as a perfect cinema,

Van carp in spring glory and dried pomegranate

Inaugurated prosperity and fearless father,

Thinh think like the first open.

(Body like lightning in the evening

Lush spring grass falls through fall.

Chi chi prosperity of life,

Thinh is like a dewdrop falling on the branch).

The method of Gender-Định-Tue also clearly states the development of a mind, when it is transformed from sex to gender, No form and through the super world.

After analyzing and understanding people, the Buddha introduced his path of human education. In the Dhammacakkhapavattana-sutta Sutta, the Zhuan Falun, he rejected the two extreme lifestyles of enjoying pleasures and practicing asceticism, which the Buddha considered to be humble of human dignity and not bring human happiness. . The Buddha introduced the Middle Way (Majjhima Patipadà), the eight-branch main path, ie Morality, Concentration and Wisdom. Morality is a method of regulating the body, regulating the breath, the mind, so that the body and mind are free of energy, fatigue, sickness, and to prevent the body and mind from wavering and distracting. Concentration is the method of concentrating the mind on an object and through that concentration, exploiting the potential forces in body and mind, and these forces are called concentration. Concentration has the ability to change minds,

Wisdom is a method of using wisdom to observe the correct dhammas with the three methods of suffering, impermanence and no-self. It is through this righteous observation, true to this reality, that the ten fetters are eliminated, and man is liberated and enlightened. According to Buddhism, in order to eliminate suffering, to know suffering, to understand life, to know how to look and observe life. And it is wisdom that helps us to have an accurate conception of people and life. Wisdom always occupies a priority, paramount and ultimate position in Buddhism. Gender-Dinh-Wisdom speaks of the two roots available in each person, concentration and wisdom are the two hidden strengths in all individuals, concentration and wisdom that we humans forget to exploit. The method of the precepts of wisdom also expresses the intimate relationship between these three subjects such as the top of three legs, there is no shortage of subjects,

The Buddha states that it is our actions that constitute our career status, and that action is only called karma (kamma) when the action is intentional (cetanà).

The method of Gender-Định-Tue also clearly states the development of a mind, when transformed from sex to gender, Formless gender and through the super world, such as Mind Center, Vitakka turns into Appanà vitakka. An just range, ie reach the ability to determine. In the super world, Vitakka transforms into Sammàsakappa or Right Thought in the Eightfold Path. The same is true of the mental wisdom, in sex, in akusala, it is called Ditthi or wrong view. Also in the sex world in the Pure Land, it is called nan or Tri. Up to the rupa and formless precepts, Wisdom is called Abhinnà or the Sangha of Wisdom in the pine tree, called Vimansa-iddhipada or Divine Thought of the four gods, called Wisdom, the wisdom of the five senses, The five forces are called Dhàma vicaya, Trach dharmapala in the Seven senses and is called Sammàditthi, Right understanding of the eightfold Path is in the supramundane state. Thus, a transformation of a mental state to be achieved depends on the progression of each mind and individual spiritual energy in the present and on one's current position. So human inclination is really very good, if we have the will and energy to improve our lives.

This energy is mentioned by the Buddha with the theory of karma and karma (kamma and kammavipàka). The Buddha states that it is our actions that constitute our career status, and that action is only called karma (kamma) when the action is intentional (cetanà). With this karmic theorem, the Buddha shows us, we are the inheritance of our karma, kammadàyadà, and since karma is related to cetanà, in general, all actions depend on use. our mind, our mind, our will, our decisions. Thus our present life is created by past and present actions, and it is our present and future actions that constitute our future status and cause. In other words, The Buddha with this Karma and Karma theorem frankly shows us modern humans, we are fully responsible for our actions. All modern human suffering mentioned in the ultimate suffering can be eradicated if we follow the path of the Middle Way (Majjhima patipada). This path is first of all a comprehensive development and human balance both the power of Identity, Sacrifice and all five aspects of body, emotion, temperament, intellect, and wisdom. This path is also a six-sense training, we gain control and freedom when faced with the six objects. This path is, first of all, a comprehensive development and human balance both the power of Identity-Base, Sacrifice and all five aspects of body, emotion, temperament, intellect, and wisdom. This path is also a six-sense training, we gain control and freedom when faced with the six objects. This path is first of all a comprehensive development and human balance both the power of Identity, Sacrifice and all five aspects of body, emotion, temperament, intellect, and wisdom. This path is also a six-sense training, we gain control and freedom when faced with the six objects.

With the Middle Way, the Buddha introduces us to the Method of Precepts and Wisdom, a method of teaching and educating a comprehensive person so that modern people can find an ideal to live and to lift. high human values.

With the encyclical about the Noble Truth of Suffering and the Cessation of the Noble Truth, the Buddha shows us the great illness that weighs heavily on modern human life and tells us that all these diseases can be eradicated in the present. .

With the analysis of man into Nāma, the Five Aggregates, and the Tenth Truths, the Buddha presents us clearly the forces that govern our lives, the weaknesses and strengths of modern humans, and the education should be exploited.

With the Middle Way, the Buddha introduces us to the Method of Precepts and Wisdom, a method of teaching and educating a comprehensive person so that modern people can find an ideal to live and to lift. high human values.

And with Kamma and Kammavipaka (Karma and Karmic retribution) the Buddha helps us to be aware of our abilities and responsibilities, a virtuous and virtuous ability that is very good if we can develop potential energies. hidden in us. That is the Buddha's Birthday message that the Buddha gave us - modern people. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/8/2020.