The Buddha and his contribution to peace and social development.
It can be said that the Buddha was the first in human history to advocate equality, not class. Although this view was not thoroughly applied by the contemporary society, the Sangha under the Buddha was the first model to exercise equality, members who were from the four classes. The difference is that people from all classes, all of whom are ordained equal in the Sangha, enjoy the same statute, without discrimination.
1. Introduction
In the line of history more than 2500 years ago, the Buddha was born in Kapila-vastu in India, carrying a message promoting understanding (intellectual) and tolerance ( compassion) calls for the implementation of an equal, classless society. It can be said that the harmonious combination between the ball and the mind is a feasible way to jointly resolve dissent among people, between races, races, between countries and countries in the world. Over 2,500 years of history have been short-lived, proving that Buddhism is an anti-war religion, peace-loving, and, if ever, a nonviolent struggle. . This is why Asoka, after the unification of the country, chose Buddhism as the state religion, the purpose of building a community of people living in peace and development.
It can be said that the Buddha was the first in human history to advocate equality, not class. Although that view was not thoroughly applied by the contemporary society, the Sangha under the Buddha was the first model of equality, the members of which came from the four classes. ], regardless of who came from any class, all of whom are ordained in the Sangha under the same rule, without discrimination.
After all, the content and meaning of equality is a precursor of human rights, democracy and even peace policy that the United Nations is concerned about.
According to the Buddha, the origin of war is greed and hatred. Greed not become hatred, go to resolve the enemy by the way of war [3]. It is the nature of man, but in our day our hatred and war can not be regarded as evil or condemnation, ironically, what is considered worthy of honor. Support and encouragement, as it is furnished under the divine justice, divine name, spirit ... so hatred, war, and slaughter now have become righteous.
Perhaps the United Nations has recognized the nature of the problem before the current world situation, and has sent a message of peace calling for all people, all races, and religious organizations to work together. peace for mankind In my opinion, that is why we have a Vesak Day, the Buddha's Day in the name of the United Nations. Thus, the day of commemoration is not the only day of praise for the greatness of the Buddha, but it is the day of the Buddha's people that we bring together His compassion and wisdom, turning it into action. Specifically, first of all in the Sangha, next to the lay Buddhist, to set the example for the world, is also a solid brick built peace for mankind.
Especially this year, the United Nations trust and entrust Vietnam to host the celebration of the PL anniversary. 2009 - 2008. Due to the importance and respect of this holiday, the Government of Vietnam and the Buddhist Sangha together undertake this noble task. It can be said that this is a great honor for the Vietnamese Buddhism and at the same time demonstrates that the Government of Vietnam attaches great importance to the role of Buddhism in the mission of protecting the independence and traditional culture of the nation. I think that these are positive factors, so that together we can build a peaceful and developed country of Vietnam, which also contributes to building the common peace of humanity.
As a Vietnamese monk, I would like to express my deep gratitude and gratitude to the United Nations, the Government of Vietnam, the Vietnamese Buddhist Church, Solemnly hand commemorate the birth of the Brahmin.
In order to commemorate the birth of the Buddha, from the outland, I would like to point out some events that the Buddha, with his compassion and wisdom, dedicated to the country of India at the time. Although it is an event of the past, and in India, the main meaning of the matter is still quite a lot for the people of today to learn His compassion and resolution. This article is a suggestion, but the author still hopes that it is contributing to the cause of development of Buddhism in Vietnam in the era of integration, is also a suggestion in the cause of protection of common peace. mankind.
2. Buddha is the reformer
If anyone has studied through four sets of A jaws or five sets of Nikāya, then would know there are many business records of events, the Buddha does not agree with the views of religious philosophy, as well as the regime of her class division. la. But he also did not accept the unethical views and guidelines of the six pagans, who were against brahmanical ideas. This is a very important event for us to understand his views and treatment on that society.
In the history of India, around 1500 BC, the Aryan race from Greece spilled over to India, expelled the natives, first occupied the Ngu Ha, then advanced to the Ganges, finally Indian leader. In terms of culture, they composed four Vedas, important sutras as the core of Brahmanical thought. In the process of development, the Veda gradually formed Brahma, the supreme creator of the world and humanity. Since Brahma is the supreme being [5], therefore, he has the power to position one person in society, from which man becomes the instrument designated by the Brahman, without the decisive power of life. live on your own, if anyone resist will be punished.
The Indian social divide into four classes is also based on this Brahmanical theory. This indicates that the Brahman wanted to say that the rulers of India (Brahmanism and Satan) were only the performers of Brahmanism. In other words, the formation of the four classes: 1. Brahman, 2. Rājanya, 3. Vaiśya, 4. Layout (śèdra) of Brahma, not Brahman's will. According to Lu Trung, the first two are Aryan, the other two are Indian.
There is another way to divide it into 'reincarnation' and 'reincarnation'. Reproduction is the holder of dominion. Those who belong to this class, if they make a mistake, simply recite the Vedas, are baptized, and after death reincarnate, continue to be born into the ruling class. On the contrary, 'the race of the race' is the people who are ruled, living as slaves slave servants, no rights to the Vedas, so those who do good or evil do not change the fate lower mine.
If we look at the reverse of class theory, the Aryan (white) wants to hold the monopoly and permanent rule in India. They exercise their political will by promoting the supreme role of Brahma, and after being accepted, a class system created by Him is established, so that the people from there just accept and submit. It was because of this evil that from the ruling class emerged six pagans who carried free thoughts against the Brahmin's philosophical and moral system. granted. If, in the Upani ad, it is based on the act of good and evil in the present life, in order to form a good or bad life in the future, That also means the Brahman advised everyone, Should do good to enjoy good life in the future. What does this view mean for the Siddhartha Class of slavery? What changes are they having when they belong to 'The Most Generous'?
In fact, this is only a comforting way to placate the ruling class, they want the slave class to accept their fate, not to be anti-rebellious. In fact, being born as a class of Thu Da La or 'Most Virtuous' does not change my grade level. This injustice is a legitimate factor for the formation of unethical practices, such as the denial of the moral values of Pèrana Kassapa, who says: - There is no sin when doing evil, whether it be killing father or mother, spoil the property of others ..., also have no results when doing good, whether to save people, donate offerings ... In this life there is no greed or Brahman, For both good and evil people after the end of this life is to end, nothing else. Not only Pèrana Kassapa, but also the misguided advocate of Makkali Gosāla,
The outburst of the degenerate freedom of thought of these pagans is indispensable, since for the two classes of rule, this is a great injustice. Why are all human beings born in a country, but is there a rule that this person belongs to the aristocratic class, while the other is classless? What criteria to arrange such? Based on racial makeup [9]? All are absurd. Remunerating this adverse confrontation, the brahmins first formed a powerful religious figure, Brahman, who assigned him to arrange everything.
The ruler is only the executor, the implementation of Brahma's arrangement only. Whoever does not act, synonymous with Brahma, he will be punished. That is how evil-minded people often use human truth to achieve their evil goals. Moreover, the rulers were not strong enough to use force against brahmanas, so they had to borrow the form of philosophical thought to oppose the ruling class. This event is spreading, and is backed by the ruling elite, which causes the country to go into chaos, as the moral discipline of brahmanas is destroyed. This is the meaning of the sentence: "Unrighteous, downstairs disorder" of the Confucian said.
Before that situation, who is capable of resolving this social situation? In my opinion, none other than the Buddha, and only Buddha enough to solve this chaotic situation. It is also the content and meaning of the A script and the Nikāya of the early Buddhist era was born. The "Sutra" and the "Sutra" are two scriptures that address these issues very much.
From the teaching system of the Buddha shows, and can be said doctrine of dependent origination (S. prat'tya-samutp? Da, P. paçcca-samuppada), Impermanence (anitya) Enlightenment enlightenment under the tree Bodhi is the natural law of life, and the theory of Anatomy expresses the principle of perception of the human and the world. The purpose of He said these doctrines, in order to help people see the formation of dharmas is due to the conditions of harmony, its nature is impermanent, we must accept that impermanence, Mastering anything, Buddhism calls selflessness, the only way to accept it is to reduce human suffering.
The reverse side of this doctrine, however, carries the meaning, outlining the error of the Brahmanical theory of the Veda system of philosophy. The critique of Brahma thought not only to refute the caste system of that time [11], an unequal, no human rights regime, the Buddha wanted to build a just and benevolent society. Perhaps some people questioned: Why did the Buddha not agree with the class, again criticism Brahma? What are the two issues related to each other? The apparent appearance between the two is not related, but the two are essentially one. For if there is no Brahma powerful, who can establish a caste system? Of course, the Brahman does not stand in his position to establish the caste system, for fear of opposition from the masses, so it must be based on the Brahma,
Thus, the Brahma doctrine is the rationale for class division. And for wanting to break this unequal regime, the Buddha must first break his theoretical foundation, the doctrine of the Brahma, when the doctrine has collapsed, that regime also collapses. Not stopping there, he is very cleverly equipping people with a way of perceiving life through the path of the Eightfold Path and the Seven Episodes. This is a rational theory of reason, to help people know and decide their own life, not be led by others. This is the meaning and reason, the Way that the Buddha realized under the Bodhi Tree is not a doctrine other than the doctrine of Dependent Origination. It is not only the truth of life,
Although the Buddha disagreed with Brahmanism and Brahmanism, it does not mean that he rejoiced with the low morality of the six pagans. Not only that, he also vehemently criticized the policy of these six sects. In our opinion, we may disagree with one another in a certain perspective, but that does not mean negating their good points, which also means breaking the moral of society.
He said that life sa satified desire, not only bring happiness but also bring suffering to people. Denial of future life is a profound element of creating unrighteous thoughts and bad deeds, which are the source of social evils, and destroys moral values. The ascetic life, however, does not help the spiritual advancement, and the afflictions of man, but only the suffering body and the tired soul. In order to rectify and save this situation, the Buddha introduced the karma or karmic theory as the special theory that promoted the duty of responsibility and the relationship. between the three timelines. The duty of responsibility is to express the meaning of the consequences that you have created;
In other words, the presence of things in the present, they are derived from past factors. So the past is the cause and the present is the result. This fruit is not the last, it must be transformed into another, so the present becomes the nucleus to form another fruit in the future. Continuing to infinity, this is both fruit for this, as well as for the other. From this meaning, everything in this world is never lost, nothing is fixed, things change, from one form to another. Human existence, too, can not be said after death is the end, it is just the end of a period in the thousands of successive stages of an organism.
Therefore, the policy that death is the end is the policy of non-ethics, not only harm to themselves but also to others, is the cause of ruining social morality. It is impossible to disagree with the level of Brahmanical divisions, but to negate the value of human morality. If man is not morally moral, his life is like a beast. The cause of social evils. It can be said that this is the alarm bell for social managers, once the role of religious ethics is overlooked.
If we stand from this angle looking at the Buddha, he is a great man among the great, he is a social reformer in the reformers, he is a human rights activist may First of all, he was a great philosopher among philosophers. Only his theories of Dependent Origination are capable of breaking the Brahma theory of the Veda philosophic system, and only the theory of causation emphasizes the role of duty, which is sufficient to counter the theory. unscrupulous, denied the moral value of the pagan. His dedication is a valuable lesson for us today, so that we have enough reasoning to choose our step in the right direction.
3. Buddha is the guardian of peace against the war
During the forty-five years of the Buddha's teaching, his teaching was later combined into three sutras. Although many of the scriptures, but the main content of it is not beyond thought and explanation of thought to promote the role of wisdom and compassion of the Buddha. It can be said, in the cause of education, sentient beings such as torchlight illuminate the road, as compassionate as human rescue action in the dark. The harmonious combination of wisdom and compassion that he succeeded in the birth of birth has become the dominant thought in Buddhism. This thought is the crystallization of his own practice, drawn from the experience of life with his own heart and mind. As he puts it in the 'Bhayabherava Sutta' as follows:
"To be honest, I will say:" Being a non-afflicted being, born in the world for the happiness of all beings, for the peace of all creatures, for the love of life, for the good, for happiness, for the peace of the heavenly and the human species. "[12]
The content and meaning of the passage, there are two points that we should pay attention to: First, the Blessed self is a sentient beings as many other beings, which means he also needs to eat , drink, breathe, sleep ... as natural as everyone else. The difference between being a being and a being is a cognitive difference. All beings take the greed of greed and hatred as the basis for their perception and solving work, so the suffering arises, in contrast, the Blessed One uses the mind of no greed, anger and innocence to perceive and solve problems related to it. life, so suffering does not appear in Him, this is His wisdom.
Secondly, His appearance in this life is only for the purpose of cultivating beings, ie by all means of bringing wisdom, that experience of knowledge that transmits teachings, so that sentient beings can be peaceful and happy, This is His compassion. Thus, the ball and the mind are always combined, is the main idea of Buddhism, especially after compassion and wisdom developed into the idea of 'Bodhisattva' in the Mahayana Buddhism, see the " Buddhist teachings, lower beings, as the goal of the monks in the Buddhist Mahayana.
The compassion of the Buddha is expressed in various forms, from the philosophical story of the object of knowledge, to the ordinary advice to the people, His compassion and wisdom. The point of building peace against the war, especially his interest, he did not sympathize with any war, whether called the righteous. He forbids his disciples not for whatever reason killed the living beings, he would not agree with the war; He is watching the greed is an obstacle to the enlightenment of liberation, then we expand the heart of hate.
Whatever the cause, the consequences of the war are fierce, not just the publicity of slaughter, but also of poverty and hatred. The consequences of the Vietnam War are a valuable lesson for us to understand the consequences of the war. This is the meaning of the verse in the Saqyuktagame, vol. 1, where the Buddha expressed his views on the outcome of the war:
Victory of resentment
,
Ai abandon, defeat,
pretend, enjoy peace. [13]
The Buddha said this verse in the context of Ajātasattu, Magadha began to greed, want to expand the territory, bring troops to capture the K? Si in Kwa Tat Tat (Kosala) Under the rule of King Pasenadi. Before this event, the king decided to bring troops, the results of the war A Soap defeated, the general killed, the military confiscated, only to the death of King A Soap. From then on, King Ah-Sohui hated the hatred of seeking revenge. So the Buddha said this verse.
In the war there must be winners and losers, winners often bring pride arrogant, continue to cause more resentment; The loser embraces the heart of suffering, and always seeks revenge. This is why the Buddha said: 'Hatred can not eradicate hatred'. From the reality of life shows that the war is cruel, not only the slaughter of each other, but also the deep cause of poverty, undermining the cultural tradition of morality, the more painful, The consequences of war are hatred, which is transmitted from one person to another, from generation to generation.
A typical example is the country of Iraq, the war has ended many years, but the day the security is still at a red alert, human life is too ordinary because of terrorism overflowing. The distinction between races and religions creates resentment, paying off each other in the form of suicide bombs, resulting in children and good people who sacrifice the most. Who is responsible for this? The correct answer is the court of conscience. In the history of war, the state of Iraq is not the only event, wherever and whenever there is a fight in the war, the difference is serious or not serious. be quick. This is the content and meaning of this verse, it is also the reason why the Buddha always against the war, highlighting the solution of peace.
To illustrate the anti-war idea of the Buddha, the story of King Ah-so-wrong-spirits Vu Xa to the Buddha's claim to whether or not to capture the country Vajj's recorded in " Sutra of "The Dance of the World" [15]. The story goes that: One day, Ajātasattu of Magadha wanted to bring the Vajjī army, but did not know how the outcome was, so the king sent the king Wai Xa to ask the comments of the Exalted on this.
The chance of this king prevented the king should not add hatred to the United States, by analyzing the political situation of the United States through the seven methods to avoid, to explain why should not hit. that country. As a result, the United States avoided war accidents at least at this stage. It can only be said that this is his clever interpretation, aimed at avoiding war and killing people and causing more animosity between the two countries. In fact, not because the people of the United States practice the Seven killings, but the Buddha advised not to hit, even though the United States did not perform any of these seven methods, the Buddha also advised not to beat, because he Know and see the consequences of the war is fierce, causing suffering to the masses. It can be said that this is his views and treatment on the issue of war.
Praising peace and anti-war life is in line with the general view of today's world, and it has become the task of the United Nations, to prevent undemocratic wars, to promote peace. Then the question is, in the Buddha's view, any measure to prevent war? In order to answer this question reasonably well, let us first try to understand the cause of war. Related to this issue in the "Business Central" 'Business Suffering Aggregates' Buddha explained as follows:
"Again, these monks, due to sex as a cause, due to sex, due to sex causes, by virtue of humanity, the king was fighting with the king, Assassinated struggle with assassin Brahmin contended with Ba-la-subjects, the owner of the fight with the landlord; Mother to take with her, I fight with her mother; father to fight with me, I fight with father; you are fighting with you; he fought with her; she won with him; Friends compete with friends. When they engage in disputes, arguments, contention, they attack each other by hand, they attack each other with brick, they attack each other with stick, they attack each other with sword. Here, they go to death, go to suffering almost death . "[16]
Through the content and meaning of the passage, according to Lord Buddha, the cause of all disputes is ambition. Attitude is expressed in many ways: Honor, attachment, money, power ... are called tham. It is the desire to be a cause of conflict, if it is a small dispute, it is a dispute between brothers, spouses, paternity, village; if it grows into a dispute between the king and the king, between the nation and the nation, between the nation and the other. That dispute can not be resolved by morality, which leads to force, to fight against each other, to win the war, so the nuclear war has come, it is a threat to human life. earth. After all, the cause of war is greed.
This is the Buddha's view when he mentions the origin of the war. This view is of real value, it does not depend on human confidence or reflection, it must be tested from real life. It means that we need to be objective, eliminated from the political facets, to look for the deep roots of war, then we can see the value of the teachings of the German Buddha. When people do not respect the truth, do not dare to acknowledge their mistakes, then his teachings are only worth the prayer in the place of meditation, not the moral. live, to solve human and social problems.
From the real life of the show, there is no quarrel argument originating from the non-sharing of rights or fame. Likewise, war is not a cause for this, there is a difference that the cause of the war is always equipped with beautiful slogans, in the name of justice and ethics to incite people to slaughter to protect the interests of 'self'. Ironically, the consequence of poverty, the death of war often happens to the people, without the slightest chance for the leader of the war.
If greed and greed are the cause of war, then peace is required to eradicate greed. But to the end, greed and anger are not the root of war, the source of war is ignorance, the difference between good and evil, between good and evil. so it manifests in the form of greed and greed. Greed is not your own that in all ways to get robbed, the yard is what I do not like not contented, do not want to meet but should meet so the anger appears. Thus, greed and greed are the shadow of ignorance. In other words, by foolishness, the two forms of greed and hatred are formed; due to greed or passion, so the body and mouth to create evil industry. This is the meaning of the Buddha 'Dharma' in the "Central Sutra" as follows:
Here, this is Hiền, greed is evil, and the yard is also evil. There is a Middle Way to eradicate and eliminate the yard, to make (net) birth label, make (legs) position, direction to the net, victory, enlightenment, Nirvana. ... That is the path of the eight branches, ie: Right view, Right thinking, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.
The content of this paragraph the Buddha determined to engage in evil and evil is because they are the root cause: indignant, false, jealous, stingy, deceitful, betrayed, stubborn, conceited, reporter hard-working, persistent, conservative ... are the elements that make up the evil karma, causing hatred and war. In order to stop these evils it is necessary to eliminate the three basic defilements namely greed and delusion, by practicing a healthy way of life, namely, the path of the Noble Eightfold Path, namely: ditthati), 2. Right Thought (P. sammā sankappa), 3. Right Speech (P. sammā vaca), 4. Right Action (P. sammā kammanta), 5. Right Livelihood (P. sammā ajiva), 6. Right Effort (P. sammā vayama), 7. Mindfulness (P. sammā sati), 8. Right Concentration (P. sammā sammādhiti). It means that people who love peace are the first to have the right view, not evil,
He is a man of wisdom, without greed, anger and delusion. He has eliminated these three basic defilements and then do have greed and a yard to form a war. It can be said that this is the basic principle for building a peace for mankind. From these basic principles, we can implement it as a concrete measure to prevent the causes of war.
4. The Buddha's view of education is the driving force of progressive society
If we agree with the view, the same problem always includes its duality, religion does not mean it. On the positive side, religions have contributed greatly to human development both in terms of material culture and ethical thought, thanks to the education of the society. It helps the government to stop people's evil deeds, by faith and ethical theory. On the other hand, however, if that religion exaggerates blind faith, loses the function of reflection and understanding of man, then it is the profound cause that makes man an element. Extremely politically, in the form of religion, it hinders social development, undermining human peace. This is the point that we need to take care of, to timely stop,
Formally, Buddhism is a religion, but Buddhism takes the "righteous thoughts" as the foundation for education, elevates human understanding, and wisdom to solve problems. , love to live. Although Buddhism is still mentioned in faith, it is only the first step in the process of intellectual development. As the process of the Five Foundations, the Five Powers, the purpose of the faith is to attain wisdom, not only believing and stopping. That is the meaning of the sentence: 'The water of a hundred rivers is toward the sea' [18]. That is, in terms of education we can use any form, but whatever form it takes, it also has the tendency to open up wisdom and achieve liberation, otherwise This trend,
In the process of enlightenment and liberation (mindfulness), enlightenment (wisdom) plays a very important role, it is the sword that cuts off the defilements that originate from ignorance. That is if there is no wisdom, ignorance can not be excluded, ignorance is not free, then there is no where. This meaning is 'Business All Gonorrhea Or' (Sabbasavasuttam) in "Business Central" explained
"Behold, I preach the cessation of smuggling or letting people know, for the sight, not for the unknown, for the unseen. And these monks, what is the cessation of smuggling or letting people know, to the viewer: there is like mind and not like the idea. Monks, because of unintended will, the unborn or unborn, and the gonorrhea or birth was growing. The monks, because of the idea of the mind, the gonor or not born birth, and the gonor or birth was eradicated. "[19]
The origin of human suffering is due to ignorance (P.avijjā), ignorance manifesting two psychological states of greed and anger, and then the practice of the body and the mouth to create the suffering. What is interesting is that craving appears; Something bad do not like but still have to meet, forming the heart of hatred. Greed not being suffering, angry but still meet each other also suffering. Thus, the body and the mouth are only the action of the mind, the mind is the master of the suffering.
From the point of view of principle, to eliminate suffering, can not only by inhibiting external actions, but must eliminate the root from within is ignorance, so the Buddha said: to the smugglers or to the people, to the viewer, not to the unknown, to the unseen. Knowing and seeing is another way of saying the word. If the purpose of Buddhist education is to achieve liberation, that liberation can not be from the gray, but from the wisdom (birth). Thus, Buddhist doctrine is a system of teachings that talks about enlightenment, explaining to people the ethics of life, to achieve the goal of Buddhism.
Thus, the difference between Buddhas and sentient beings is just enlightenment and delusion. Enlightenment is the Buddha, mesmerizing sentient beings, for the reason should be peaceful, because the passion should be suffering. This distinction is distinguished by two concepts: 'unlike mind' (ayoniso manasikara) and 'like mind' (yoniso manasikara).
What is called 'not like mind'? Paul is called ayoniso manasikara, meaning that his way of thinking is not consistent with the doctrine of things. For example, when the body is sick, we do not think to go to medical examination, treatment, medical treatment ... are issues related to treatment, on the contrary we think he arrested her penalty, then prostrate begging, is the way to think and do not fit the reality, so increasingly sick, suffering can not be excluded, the reason for 'not as the intention. According to the Buddha, to eliminate this suffering, need to think and seek treatment by medical examination, treatment and relaxation. The way to think and act is in line with the condition, so the illness is getting worse, so the way of thinking and behavior is called 'mind-intent'. So, The difference between these two treatments is 'not like reason' and 'like mind'. If you solve the problem with 'not like reason' then the result of that thought will lead to suffering. On the other hand, if the problem is solved by 'as reason', then the result of that thought leads to happiness.
This teaching of the Buddha is not limited to the practice of monasticism, but also is an effective method for all sectors of society, from research, politics, economics, education. Even the issue of how to make Buddhism in Vietnam as well as abroad developed must also adhere to, applying this principle has all the benefits.
If the principle of 'mind-intent' is taken seriously, then the results of each task will achieve much. This is also the principle that researchers are studying thoroughly to apply.
5. Conclusion
From the issues presented above, we can draw some important points as follows:
The Buddha was a founder of Buddhism, but he did not promote the role of the theologian. He justified himself as a teacher pointing out the path leading to Nibbana, and the path leading to the end of suffering, It is man who decides his own life, not the Buddha.
Buddhism is a religion, but the direction of Buddhist education does not emphasize, promotes blind faith; in turn, the right understanding serves as the basis for enlightenment, liberation and motivation for social development. , is also the foundation for love and compassion. Only intellect and compassion repel the unrighteous acts of violence, terrorism, autocracy, dictatorship, persecution, brutality ... come from ignorance.
The Buddha was a religious activist, but his educational views were not passive, pessimistic, contrary to his ideas. It is possible to say that the Buddha was the first in human history to uphold the spirit of equality, civil rights and democracy.
The Buddha was a reformer in the reformers. He did not accept the education of contemporary Indian society, promoted Brahma's authority and cumbersome sacrificial rituals. In contrast, the Buddha emphasizes the knowledge and duty and responsibility, which is a positive factor in social development.
The Buddha was a peace activist, who said that war was the worst, not only the massacre of each other, the cause of poverty, the destruction of moral culture, hatred, division and many other dangers. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.18/7/2018.
In the line of history more than 2500 years ago, the Buddha was born in Kapila-vastu in India, carrying a message promoting understanding (intellectual) and tolerance ( compassion) calls for the implementation of an equal, classless society. It can be said that the harmonious combination between the ball and the mind is a feasible way to jointly resolve dissent among people, between races, races, between countries and countries in the world. Over 2,500 years of history have been short-lived, proving that Buddhism is an anti-war religion, peace-loving, and, if ever, a nonviolent struggle. . This is why Asoka, after the unification of the country, chose Buddhism as the state religion, the purpose of building a community of people living in peace and development.
It can be said that the Buddha was the first in human history to advocate equality, not class. Although that view was not thoroughly applied by the contemporary society, the Sangha under the Buddha was the first model of equality, the members of which came from the four classes. ], regardless of who came from any class, all of whom are ordained in the Sangha under the same rule, without discrimination.
After all, the content and meaning of equality is a precursor of human rights, democracy and even peace policy that the United Nations is concerned about.
According to the Buddha, the origin of war is greed and hatred. Greed not become hatred, go to resolve the enemy by the way of war [3]. It is the nature of man, but in our day our hatred and war can not be regarded as evil or condemnation, ironically, what is considered worthy of honor. Support and encouragement, as it is furnished under the divine justice, divine name, spirit ... so hatred, war, and slaughter now have become righteous.
Perhaps the United Nations has recognized the nature of the problem before the current world situation, and has sent a message of peace calling for all people, all races, and religious organizations to work together. peace for mankind In my opinion, that is why we have a Vesak Day, the Buddha's Day in the name of the United Nations. Thus, the day of commemoration is not the only day of praise for the greatness of the Buddha, but it is the day of the Buddha's people that we bring together His compassion and wisdom, turning it into action. Specifically, first of all in the Sangha, next to the lay Buddhist, to set the example for the world, is also a solid brick built peace for mankind.
Especially this year, the United Nations trust and entrust Vietnam to host the celebration of the PL anniversary. 2009 - 2008. Due to the importance and respect of this holiday, the Government of Vietnam and the Buddhist Sangha together undertake this noble task. It can be said that this is a great honor for the Vietnamese Buddhism and at the same time demonstrates that the Government of Vietnam attaches great importance to the role of Buddhism in the mission of protecting the independence and traditional culture of the nation. I think that these are positive factors, so that together we can build a peaceful and developed country of Vietnam, which also contributes to building the common peace of humanity.
As a Vietnamese monk, I would like to express my deep gratitude and gratitude to the United Nations, the Government of Vietnam, the Vietnamese Buddhist Church, Solemnly hand commemorate the birth of the Brahmin.
In order to commemorate the birth of the Buddha, from the outland, I would like to point out some events that the Buddha, with his compassion and wisdom, dedicated to the country of India at the time. Although it is an event of the past, and in India, the main meaning of the matter is still quite a lot for the people of today to learn His compassion and resolution. This article is a suggestion, but the author still hopes that it is contributing to the cause of development of Buddhism in Vietnam in the era of integration, is also a suggestion in the cause of protection of common peace. mankind.
2. Buddha is the reformer
If anyone has studied through four sets of A jaws or five sets of Nikāya, then would know there are many business records of events, the Buddha does not agree with the views of religious philosophy, as well as the regime of her class division. la. But he also did not accept the unethical views and guidelines of the six pagans, who were against brahmanical ideas. This is a very important event for us to understand his views and treatment on that society.
In the history of India, around 1500 BC, the Aryan race from Greece spilled over to India, expelled the natives, first occupied the Ngu Ha, then advanced to the Ganges, finally Indian leader. In terms of culture, they composed four Vedas, important sutras as the core of Brahmanical thought. In the process of development, the Veda gradually formed Brahma, the supreme creator of the world and humanity. Since Brahma is the supreme being [5], therefore, he has the power to position one person in society, from which man becomes the instrument designated by the Brahman, without the decisive power of life. live on your own, if anyone resist will be punished.
The Indian social divide into four classes is also based on this Brahmanical theory. This indicates that the Brahman wanted to say that the rulers of India (Brahmanism and Satan) were only the performers of Brahmanism. In other words, the formation of the four classes: 1. Brahman, 2. Rājanya, 3. Vaiśya, 4. Layout (śèdra) of Brahma, not Brahman's will. According to Lu Trung, the first two are Aryan, the other two are Indian.
There is another way to divide it into 'reincarnation' and 'reincarnation'. Reproduction is the holder of dominion. Those who belong to this class, if they make a mistake, simply recite the Vedas, are baptized, and after death reincarnate, continue to be born into the ruling class. On the contrary, 'the race of the race' is the people who are ruled, living as slaves slave servants, no rights to the Vedas, so those who do good or evil do not change the fate lower mine.
If we look at the reverse of class theory, the Aryan (white) wants to hold the monopoly and permanent rule in India. They exercise their political will by promoting the supreme role of Brahma, and after being accepted, a class system created by Him is established, so that the people from there just accept and submit. It was because of this evil that from the ruling class emerged six pagans who carried free thoughts against the Brahmin's philosophical and moral system. granted. If, in the Upani ad, it is based on the act of good and evil in the present life, in order to form a good or bad life in the future, That also means the Brahman advised everyone, Should do good to enjoy good life in the future. What does this view mean for the Siddhartha Class of slavery? What changes are they having when they belong to 'The Most Generous'?
In fact, this is only a comforting way to placate the ruling class, they want the slave class to accept their fate, not to be anti-rebellious. In fact, being born as a class of Thu Da La or 'Most Virtuous' does not change my grade level. This injustice is a legitimate factor for the formation of unethical practices, such as the denial of the moral values of Pèrana Kassapa, who says: - There is no sin when doing evil, whether it be killing father or mother, spoil the property of others ..., also have no results when doing good, whether to save people, donate offerings ... In this life there is no greed or Brahman, For both good and evil people after the end of this life is to end, nothing else. Not only Pèrana Kassapa, but also the misguided advocate of Makkali Gosāla,
The outburst of the degenerate freedom of thought of these pagans is indispensable, since for the two classes of rule, this is a great injustice. Why are all human beings born in a country, but is there a rule that this person belongs to the aristocratic class, while the other is classless? What criteria to arrange such? Based on racial makeup [9]? All are absurd. Remunerating this adverse confrontation, the brahmins first formed a powerful religious figure, Brahman, who assigned him to arrange everything.
The ruler is only the executor, the implementation of Brahma's arrangement only. Whoever does not act, synonymous with Brahma, he will be punished. That is how evil-minded people often use human truth to achieve their evil goals. Moreover, the rulers were not strong enough to use force against brahmanas, so they had to borrow the form of philosophical thought to oppose the ruling class. This event is spreading, and is backed by the ruling elite, which causes the country to go into chaos, as the moral discipline of brahmanas is destroyed. This is the meaning of the sentence: "Unrighteous, downstairs disorder" of the Confucian said.
Before that situation, who is capable of resolving this social situation? In my opinion, none other than the Buddha, and only Buddha enough to solve this chaotic situation. It is also the content and meaning of the A script and the Nikāya of the early Buddhist era was born. The "Sutra" and the "Sutra" are two scriptures that address these issues very much.
From the teaching system of the Buddha shows, and can be said doctrine of dependent origination (S. prat'tya-samutp? Da, P. paçcca-samuppada), Impermanence (anitya) Enlightenment enlightenment under the tree Bodhi is the natural law of life, and the theory of Anatomy expresses the principle of perception of the human and the world. The purpose of He said these doctrines, in order to help people see the formation of dharmas is due to the conditions of harmony, its nature is impermanent, we must accept that impermanence, Mastering anything, Buddhism calls selflessness, the only way to accept it is to reduce human suffering.
The reverse side of this doctrine, however, carries the meaning, outlining the error of the Brahmanical theory of the Veda system of philosophy. The critique of Brahma thought not only to refute the caste system of that time [11], an unequal, no human rights regime, the Buddha wanted to build a just and benevolent society. Perhaps some people questioned: Why did the Buddha not agree with the class, again criticism Brahma? What are the two issues related to each other? The apparent appearance between the two is not related, but the two are essentially one. For if there is no Brahma powerful, who can establish a caste system? Of course, the Brahman does not stand in his position to establish the caste system, for fear of opposition from the masses, so it must be based on the Brahma,
Thus, the Brahma doctrine is the rationale for class division. And for wanting to break this unequal regime, the Buddha must first break his theoretical foundation, the doctrine of the Brahma, when the doctrine has collapsed, that regime also collapses. Not stopping there, he is very cleverly equipping people with a way of perceiving life through the path of the Eightfold Path and the Seven Episodes. This is a rational theory of reason, to help people know and decide their own life, not be led by others. This is the meaning and reason, the Way that the Buddha realized under the Bodhi Tree is not a doctrine other than the doctrine of Dependent Origination. It is not only the truth of life,
Although the Buddha disagreed with Brahmanism and Brahmanism, it does not mean that he rejoiced with the low morality of the six pagans. Not only that, he also vehemently criticized the policy of these six sects. In our opinion, we may disagree with one another in a certain perspective, but that does not mean negating their good points, which also means breaking the moral of society.
He said that life sa satified desire, not only bring happiness but also bring suffering to people. Denial of future life is a profound element of creating unrighteous thoughts and bad deeds, which are the source of social evils, and destroys moral values. The ascetic life, however, does not help the spiritual advancement, and the afflictions of man, but only the suffering body and the tired soul. In order to rectify and save this situation, the Buddha introduced the karma or karmic theory as the special theory that promoted the duty of responsibility and the relationship. between the three timelines. The duty of responsibility is to express the meaning of the consequences that you have created;
In other words, the presence of things in the present, they are derived from past factors. So the past is the cause and the present is the result. This fruit is not the last, it must be transformed into another, so the present becomes the nucleus to form another fruit in the future. Continuing to infinity, this is both fruit for this, as well as for the other. From this meaning, everything in this world is never lost, nothing is fixed, things change, from one form to another. Human existence, too, can not be said after death is the end, it is just the end of a period in the thousands of successive stages of an organism.
Therefore, the policy that death is the end is the policy of non-ethics, not only harm to themselves but also to others, is the cause of ruining social morality. It is impossible to disagree with the level of Brahmanical divisions, but to negate the value of human morality. If man is not morally moral, his life is like a beast. The cause of social evils. It can be said that this is the alarm bell for social managers, once the role of religious ethics is overlooked.
If we stand from this angle looking at the Buddha, he is a great man among the great, he is a social reformer in the reformers, he is a human rights activist may First of all, he was a great philosopher among philosophers. Only his theories of Dependent Origination are capable of breaking the Brahma theory of the Veda philosophic system, and only the theory of causation emphasizes the role of duty, which is sufficient to counter the theory. unscrupulous, denied the moral value of the pagan. His dedication is a valuable lesson for us today, so that we have enough reasoning to choose our step in the right direction.
3. Buddha is the guardian of peace against the war
During the forty-five years of the Buddha's teaching, his teaching was later combined into three sutras. Although many of the scriptures, but the main content of it is not beyond thought and explanation of thought to promote the role of wisdom and compassion of the Buddha. It can be said, in the cause of education, sentient beings such as torchlight illuminate the road, as compassionate as human rescue action in the dark. The harmonious combination of wisdom and compassion that he succeeded in the birth of birth has become the dominant thought in Buddhism. This thought is the crystallization of his own practice, drawn from the experience of life with his own heart and mind. As he puts it in the 'Bhayabherava Sutta' as follows:
"To be honest, I will say:" Being a non-afflicted being, born in the world for the happiness of all beings, for the peace of all creatures, for the love of life, for the good, for happiness, for the peace of the heavenly and the human species. "[12]
The content and meaning of the passage, there are two points that we should pay attention to: First, the Blessed self is a sentient beings as many other beings, which means he also needs to eat , drink, breathe, sleep ... as natural as everyone else. The difference between being a being and a being is a cognitive difference. All beings take the greed of greed and hatred as the basis for their perception and solving work, so the suffering arises, in contrast, the Blessed One uses the mind of no greed, anger and innocence to perceive and solve problems related to it. life, so suffering does not appear in Him, this is His wisdom.
Secondly, His appearance in this life is only for the purpose of cultivating beings, ie by all means of bringing wisdom, that experience of knowledge that transmits teachings, so that sentient beings can be peaceful and happy, This is His compassion. Thus, the ball and the mind are always combined, is the main idea of Buddhism, especially after compassion and wisdom developed into the idea of 'Bodhisattva' in the Mahayana Buddhism, see the " Buddhist teachings, lower beings, as the goal of the monks in the Buddhist Mahayana.
The compassion of the Buddha is expressed in various forms, from the philosophical story of the object of knowledge, to the ordinary advice to the people, His compassion and wisdom. The point of building peace against the war, especially his interest, he did not sympathize with any war, whether called the righteous. He forbids his disciples not for whatever reason killed the living beings, he would not agree with the war; He is watching the greed is an obstacle to the enlightenment of liberation, then we expand the heart of hate.
Whatever the cause, the consequences of the war are fierce, not just the publicity of slaughter, but also of poverty and hatred. The consequences of the Vietnam War are a valuable lesson for us to understand the consequences of the war. This is the meaning of the verse in the Saqyuktagame, vol. 1, where the Buddha expressed his views on the outcome of the war:
Victory of resentment
,
Ai abandon, defeat,
pretend, enjoy peace. [13]
The Buddha said this verse in the context of Ajātasattu, Magadha began to greed, want to expand the territory, bring troops to capture the K? Si in Kwa Tat Tat (Kosala) Under the rule of King Pasenadi. Before this event, the king decided to bring troops, the results of the war A Soap defeated, the general killed, the military confiscated, only to the death of King A Soap. From then on, King Ah-Sohui hated the hatred of seeking revenge. So the Buddha said this verse.
In the war there must be winners and losers, winners often bring pride arrogant, continue to cause more resentment; The loser embraces the heart of suffering, and always seeks revenge. This is why the Buddha said: 'Hatred can not eradicate hatred'. From the reality of life shows that the war is cruel, not only the slaughter of each other, but also the deep cause of poverty, undermining the cultural tradition of morality, the more painful, The consequences of war are hatred, which is transmitted from one person to another, from generation to generation.
A typical example is the country of Iraq, the war has ended many years, but the day the security is still at a red alert, human life is too ordinary because of terrorism overflowing. The distinction between races and religions creates resentment, paying off each other in the form of suicide bombs, resulting in children and good people who sacrifice the most. Who is responsible for this? The correct answer is the court of conscience. In the history of war, the state of Iraq is not the only event, wherever and whenever there is a fight in the war, the difference is serious or not serious. be quick. This is the content and meaning of this verse, it is also the reason why the Buddha always against the war, highlighting the solution of peace.
To illustrate the anti-war idea of the Buddha, the story of King Ah-so-wrong-spirits Vu Xa to the Buddha's claim to whether or not to capture the country Vajj's recorded in " Sutra of "The Dance of the World" [15]. The story goes that: One day, Ajātasattu of Magadha wanted to bring the Vajjī army, but did not know how the outcome was, so the king sent the king Wai Xa to ask the comments of the Exalted on this.
The chance of this king prevented the king should not add hatred to the United States, by analyzing the political situation of the United States through the seven methods to avoid, to explain why should not hit. that country. As a result, the United States avoided war accidents at least at this stage. It can only be said that this is his clever interpretation, aimed at avoiding war and killing people and causing more animosity between the two countries. In fact, not because the people of the United States practice the Seven killings, but the Buddha advised not to hit, even though the United States did not perform any of these seven methods, the Buddha also advised not to beat, because he Know and see the consequences of the war is fierce, causing suffering to the masses. It can be said that this is his views and treatment on the issue of war.
Praising peace and anti-war life is in line with the general view of today's world, and it has become the task of the United Nations, to prevent undemocratic wars, to promote peace. Then the question is, in the Buddha's view, any measure to prevent war? In order to answer this question reasonably well, let us first try to understand the cause of war. Related to this issue in the "Business Central" 'Business Suffering Aggregates' Buddha explained as follows:
"Again, these monks, due to sex as a cause, due to sex, due to sex causes, by virtue of humanity, the king was fighting with the king, Assassinated struggle with assassin Brahmin contended with Ba-la-subjects, the owner of the fight with the landlord; Mother to take with her, I fight with her mother; father to fight with me, I fight with father; you are fighting with you; he fought with her; she won with him; Friends compete with friends. When they engage in disputes, arguments, contention, they attack each other by hand, they attack each other with brick, they attack each other with stick, they attack each other with sword. Here, they go to death, go to suffering almost death . "[16]
Through the content and meaning of the passage, according to Lord Buddha, the cause of all disputes is ambition. Attitude is expressed in many ways: Honor, attachment, money, power ... are called tham. It is the desire to be a cause of conflict, if it is a small dispute, it is a dispute between brothers, spouses, paternity, village; if it grows into a dispute between the king and the king, between the nation and the nation, between the nation and the other. That dispute can not be resolved by morality, which leads to force, to fight against each other, to win the war, so the nuclear war has come, it is a threat to human life. earth. After all, the cause of war is greed.
This is the Buddha's view when he mentions the origin of the war. This view is of real value, it does not depend on human confidence or reflection, it must be tested from real life. It means that we need to be objective, eliminated from the political facets, to look for the deep roots of war, then we can see the value of the teachings of the German Buddha. When people do not respect the truth, do not dare to acknowledge their mistakes, then his teachings are only worth the prayer in the place of meditation, not the moral. live, to solve human and social problems.
From the real life of the show, there is no quarrel argument originating from the non-sharing of rights or fame. Likewise, war is not a cause for this, there is a difference that the cause of the war is always equipped with beautiful slogans, in the name of justice and ethics to incite people to slaughter to protect the interests of 'self'. Ironically, the consequence of poverty, the death of war often happens to the people, without the slightest chance for the leader of the war.
If greed and greed are the cause of war, then peace is required to eradicate greed. But to the end, greed and anger are not the root of war, the source of war is ignorance, the difference between good and evil, between good and evil. so it manifests in the form of greed and greed. Greed is not your own that in all ways to get robbed, the yard is what I do not like not contented, do not want to meet but should meet so the anger appears. Thus, greed and greed are the shadow of ignorance. In other words, by foolishness, the two forms of greed and hatred are formed; due to greed or passion, so the body and mouth to create evil industry. This is the meaning of the Buddha 'Dharma' in the "Central Sutra" as follows:
Here, this is Hiền, greed is evil, and the yard is also evil. There is a Middle Way to eradicate and eliminate the yard, to make (net) birth label, make (legs) position, direction to the net, victory, enlightenment, Nirvana. ... That is the path of the eight branches, ie: Right view, Right thinking, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.
The content of this paragraph the Buddha determined to engage in evil and evil is because they are the root cause: indignant, false, jealous, stingy, deceitful, betrayed, stubborn, conceited, reporter hard-working, persistent, conservative ... are the elements that make up the evil karma, causing hatred and war. In order to stop these evils it is necessary to eliminate the three basic defilements namely greed and delusion, by practicing a healthy way of life, namely, the path of the Noble Eightfold Path, namely: ditthati), 2. Right Thought (P. sammā sankappa), 3. Right Speech (P. sammā vaca), 4. Right Action (P. sammā kammanta), 5. Right Livelihood (P. sammā ajiva), 6. Right Effort (P. sammā vayama), 7. Mindfulness (P. sammā sati), 8. Right Concentration (P. sammā sammādhiti). It means that people who love peace are the first to have the right view, not evil,
He is a man of wisdom, without greed, anger and delusion. He has eliminated these three basic defilements and then do have greed and a yard to form a war. It can be said that this is the basic principle for building a peace for mankind. From these basic principles, we can implement it as a concrete measure to prevent the causes of war.
4. The Buddha's view of education is the driving force of progressive society
If we agree with the view, the same problem always includes its duality, religion does not mean it. On the positive side, religions have contributed greatly to human development both in terms of material culture and ethical thought, thanks to the education of the society. It helps the government to stop people's evil deeds, by faith and ethical theory. On the other hand, however, if that religion exaggerates blind faith, loses the function of reflection and understanding of man, then it is the profound cause that makes man an element. Extremely politically, in the form of religion, it hinders social development, undermining human peace. This is the point that we need to take care of, to timely stop,
Formally, Buddhism is a religion, but Buddhism takes the "righteous thoughts" as the foundation for education, elevates human understanding, and wisdom to solve problems. , love to live. Although Buddhism is still mentioned in faith, it is only the first step in the process of intellectual development. As the process of the Five Foundations, the Five Powers, the purpose of the faith is to attain wisdom, not only believing and stopping. That is the meaning of the sentence: 'The water of a hundred rivers is toward the sea' [18]. That is, in terms of education we can use any form, but whatever form it takes, it also has the tendency to open up wisdom and achieve liberation, otherwise This trend,
In the process of enlightenment and liberation (mindfulness), enlightenment (wisdom) plays a very important role, it is the sword that cuts off the defilements that originate from ignorance. That is if there is no wisdom, ignorance can not be excluded, ignorance is not free, then there is no where. This meaning is 'Business All Gonorrhea Or' (Sabbasavasuttam) in "Business Central" explained
"Behold, I preach the cessation of smuggling or letting people know, for the sight, not for the unknown, for the unseen. And these monks, what is the cessation of smuggling or letting people know, to the viewer: there is like mind and not like the idea. Monks, because of unintended will, the unborn or unborn, and the gonorrhea or birth was growing. The monks, because of the idea of the mind, the gonor or not born birth, and the gonor or birth was eradicated. "[19]
The origin of human suffering is due to ignorance (P.avijjā), ignorance manifesting two psychological states of greed and anger, and then the practice of the body and the mouth to create the suffering. What is interesting is that craving appears; Something bad do not like but still have to meet, forming the heart of hatred. Greed not being suffering, angry but still meet each other also suffering. Thus, the body and the mouth are only the action of the mind, the mind is the master of the suffering.
From the point of view of principle, to eliminate suffering, can not only by inhibiting external actions, but must eliminate the root from within is ignorance, so the Buddha said: to the smugglers or to the people, to the viewer, not to the unknown, to the unseen. Knowing and seeing is another way of saying the word. If the purpose of Buddhist education is to achieve liberation, that liberation can not be from the gray, but from the wisdom (birth). Thus, Buddhist doctrine is a system of teachings that talks about enlightenment, explaining to people the ethics of life, to achieve the goal of Buddhism.
Thus, the difference between Buddhas and sentient beings is just enlightenment and delusion. Enlightenment is the Buddha, mesmerizing sentient beings, for the reason should be peaceful, because the passion should be suffering. This distinction is distinguished by two concepts: 'unlike mind' (ayoniso manasikara) and 'like mind' (yoniso manasikara).
What is called 'not like mind'? Paul is called ayoniso manasikara, meaning that his way of thinking is not consistent with the doctrine of things. For example, when the body is sick, we do not think to go to medical examination, treatment, medical treatment ... are issues related to treatment, on the contrary we think he arrested her penalty, then prostrate begging, is the way to think and do not fit the reality, so increasingly sick, suffering can not be excluded, the reason for 'not as the intention. According to the Buddha, to eliminate this suffering, need to think and seek treatment by medical examination, treatment and relaxation. The way to think and act is in line with the condition, so the illness is getting worse, so the way of thinking and behavior is called 'mind-intent'. So, The difference between these two treatments is 'not like reason' and 'like mind'. If you solve the problem with 'not like reason' then the result of that thought will lead to suffering. On the other hand, if the problem is solved by 'as reason', then the result of that thought leads to happiness.
This teaching of the Buddha is not limited to the practice of monasticism, but also is an effective method for all sectors of society, from research, politics, economics, education. Even the issue of how to make Buddhism in Vietnam as well as abroad developed must also adhere to, applying this principle has all the benefits.
If the principle of 'mind-intent' is taken seriously, then the results of each task will achieve much. This is also the principle that researchers are studying thoroughly to apply.
5. Conclusion
From the issues presented above, we can draw some important points as follows:
The Buddha was a founder of Buddhism, but he did not promote the role of the theologian. He justified himself as a teacher pointing out the path leading to Nibbana, and the path leading to the end of suffering, It is man who decides his own life, not the Buddha.
Buddhism is a religion, but the direction of Buddhist education does not emphasize, promotes blind faith; in turn, the right understanding serves as the basis for enlightenment, liberation and motivation for social development. , is also the foundation for love and compassion. Only intellect and compassion repel the unrighteous acts of violence, terrorism, autocracy, dictatorship, persecution, brutality ... come from ignorance.
The Buddha was a religious activist, but his educational views were not passive, pessimistic, contrary to his ideas. It is possible to say that the Buddha was the first in human history to uphold the spirit of equality, civil rights and democracy.
The Buddha was a reformer in the reformers. He did not accept the education of contemporary Indian society, promoted Brahma's authority and cumbersome sacrificial rituals. In contrast, the Buddha emphasizes the knowledge and duty and responsibility, which is a positive factor in social development.
The Buddha was a peace activist, who said that war was the worst, not only the massacre of each other, the cause of poverty, the destruction of moral culture, hatred, division and many other dangers. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.18/7/2018.
No comments:
Post a Comment