LESSON 10: PANCAVIDYA.

UNIVERSAL BUDDHISM 1

SRAMANA=THICH THIEN HOA.

COURSE IV: ENJOYING AND BODHISATICS BUDDHISM

Lesson 10: PANCAVIDYA.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

A. OPENING 

Westerners often criticize Buddhism as negative. In fact, the teachings of the Buddha, as we have learned in some general courses and especially in this fourth course, prove an extremely positive spirit, benefiting and saving the world. But in fact, we have to admit that, in the past, a majority of religious practitioners, due to a lack of facilities and expertise, only propagated profit by means of the classic, without going into the Other activities of the society. Therefore, Buddhism narrowed its scope of activity and lost a lot of influence in the life of the vast majority of the masses. 

Especially in today's complex world, people's hearts are greatly influenced by economic, political, cultural activities, etc. if religious people keep the old ways, there are no methods preaching to the new society, without the knowledge and ability to adapt to the activities of the society, Buddhism will gradually lose influence and no longer keep its leading role. 

The above thoughts are not our new inventions, but it was 2,500 years ago that Buddha thought while teaching his disciples to study the Five Lions, if they want to be effective missionaries. fruit. 

So what is Ngu Minh and how is it important? That is the problem that we will discuss below.

B. BACKGROUND 

I. DEFINITIONS 

What is the Five Elements? Ngu minh is the knowledge that preachers need to have and have knowledge. 

What knowledge is that knowledge? Such is the knowledge of internal civilization, human beings, fairness, skillfulness and medicine. 

II. INTERPRETATION ABOUT NGOC MINH 

1. Civilization.  First, a preacher needs to have Internal Affairs, that is, must have knowledge of Buddhist texts. 

To propagate the Dharma, that is, to spread the teachings to the public so that everyone can benefit, we must first understand the teachings of Buddhism first. We must know that without understanding the teachings, no one can practice Dharma correctly. The confusion, superstition, ridiculousness of Vietnamese Buddhism, is probably due to the lack of understanding of the doctrine of the classics. Because I don't know the canon, I don't know the true policy of Buddhism. Therefore, people go into the wrong deeds: votive, bronze, cozy worship, moving tombs, killing creatures to sacrifice to the gods and grandparents. 

In order for the situation to end, the preacher must understand the teachings by himself and spread the teachings to all believers. Always remember that Buddhism advocates understanding and then doing, and does not understand that is lost astray. Standing out to guide believers but not yet understanding the religion, is an incredibly dangerous thing. No one can tolerate that "unkempt conduct". 

Monks must understand the doctrine that one has to understand. The laity stand out to do the Buddha, the organization of Buddhist studies can not help but understand the doctrine. One of the worst things that we see urgently in need of repair is how to make the members of the apparatus of Buddhist organizations must be religious people. 

We can not help but be afraid to see those who lack Buddhism, stand in the position of organization and control in a Buddhist Association or an educational agency such as the Buddhist Family. 

Therefore, it is the duty of the preacher to understand the inner classics. Must learn the teachings contained in the three organs: Sutra, Law, and Abhidharma. The sublime doctrine of the three organs varies into three clear systems: 

a) Prajna system: The vacuum teaching advocates that all things are not real, to manifest the vacuum nature. 

b) The system of dharma generals: the doctrine of the Duy method advocates that all things are not true and that there are thousands of wrong things appearing.  

c) The Dharma Tanh system: The doctrine of dharma nature is to lead the mind to the rules of nature, the intention to attain chon like, all things are created by chon like the interdependent condition. 

Regarding each teaching system, there are innumerable disciplines for sentient beings to practice and attain enlightenment. Evangelists need to understand the doctrinal systems and the methods of the dharma so that they can adapt to society in a timely and rational manner. In short, understanding the classics is the first-order relation. 

2. Human intelligence.  Understanding the doctrine is not enough. In order to present that teaching clearly, in an eclectic way, to make a firm theory, the preacher needs to base on a logical method; that logical method is called human intelligence. 

What is identity? Is a logical study of Buddhism, advocating proof of theory by "Human", that is by thinking to reason. 

The great collection of books on which Human Anthropology is based is great. Here, we learn through the outline to understand what is Human only. 

A complete argument, according to Humanity must have three parts: TON, NHAN, FOR example, called tam chi operative. Ton is his advocate. Nhan is the reason for establishing that policy. Examples are facts to prove (positive and negative). For example: 

Ton:  Mr. Nguyen Van A must die. 

Nhan:  Because Mr. Nguyen Van A was born at a time. 

Example:  Every human being must die, such as Confucius, Tran Trong Kim and so on. On the contrary, everything without being born without death, like nothingness (example)

For example is the same example (with birth and kill). Examples are examples of different types (not giving birth or not dying). 

Let's add another example: 

Ton:  Game B will be punished 

Multiply:  Because game B does not belong. 

Example: Any  person who does not belong to the card will be penalized, such as game C and game D (co-instance). Everybody in the card is not punished like the Mít game, the game Gui. 

We find that the logic of human intelligence is a bit similar to the Western form of logic (syllogisme), and is more sophisticated than this logic, because it is sufficiently interpretive and inductive. 

The three main parts of intelligent discourse must be closely related. Human always relates to Ton, must be thoroughly with the characteristics of the same example and absolutely no personality of the example. And for example, Yu always had to be involved in Ton and Nhan. Each part Ton, Nhan, Du to stand firm, need to avoid many errors. (See volume of Buddhism in the IXth class). 

The study of intelligent people has the purpose of knowing how to judge the truth, persuade the pagan and read the treatises on the methodology of the general school, because the ancient ancestors followed this argument while writing the other ones. 

3. Justification.  This is a study of linguistics, audio and literature. Evangelism is also needed in this subject. In the past, the patriarchs who wanted to spread the teachings in other countries had to understand the languages, had to be able to translate and author. Many of the moral books handed down so far that everyone has to receive have bright, fluent voices, precisely because of the basis of so generous clarity.

In Buddhism, only Zen Buddhism advocates little emphasis on writing. All other religions need clarification: Practitioners need to have knowledge of literature to be able to understand the teachings of practice; Missionaries must have a literary knowledge in order to translate, compose, lecture and conduct cultural exchanges with Buddhist countries around the globe. 

At present, Vietnamese Buddhists are in need of clarification: Vietnamese Buddhism is demanding a repository of classics in Vietnamese for learning and propagating materials. Therefore, the interested people of Buddhism must pay attention to studying literature and foreign languages ​​to be able to construct a Buddhism with national literature. 

4. Cunning tricks.  This is the subject of technology and engineering: 

In the practice of Buddhism, believers of Buddhism realize that it is necessary to have economic conditions, to be able to set up monastic institutions for monks, for lay people, to be able to set up rescue organizations. sacrifices for the poor and needy, showing compassion and charity. With technology and technology advancing every day, Buddhists need to study to have broad means of practice within the context of human society. 

Technology and technology, if it is just a gas for selfish business, is not worth bothering about. As far as technology and technology can go, so much suffering to humankind, because they will turn greedy vie, plunder and exploit. The advanced technology of machines and ammunition has been a formidable threat. 

Buddhists learn to take technology and technology and then bring technology and technology to serve mankind, according to altruism and charity to give every kind of true happiness, avoiding the calamity caused by desire. 

5. Y Phuong minh.  This is the subject of cures. The Buddha is a physician, treating both the mind and body for sentient beings, Germany Luu Ly Medicine is an example. This world is filled with patients suffering materially and mentally. Mental remedies have become indispensable, but physical remedies are not unimportant. Buddhists, if they have free time, should study medicine, so that they can practice a social work that is very suitable for compassion: it is healing. Doctors, physicians, if Buddhists, have a very important practice in their hands. Bringing comfort to the sick, sustaining them in sickness, that gesture can really represent a part of the positive spirit of salvation in Buddhism. 

We hope that Buddhism will later have hospitals to be cared for by Buddhists, and that each local temple, may have a relief agency to assist its compatriots in times of severe need. 

C. CONCLUSION

In the present age, society requires a more widespread method of preaching. We cannot apply the narrow means, we need to expand the scope of the Dharma propaganda according to the Mahayana Buddhism; Buddhists need to follow the teaching of the Five Factions and each will be a social charity soldier, taking care of building a prosperous future Buddhism and fulfilling the Master's vast ambition of saving. . . END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.9/1/2020.