phat tambo de

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C AT-LAI LAT-MA XIV

PHAT TAMBO-ENGUYEN TAC: GENERATING THE MIND OFENLIGHTENMENT & WHAT RELIGION CAN

CONTRIBUTE TO MANKIND?

TRNH BAY SONG NG ANH-VIET

Viet dch: PHAN CHAU PHA - TIEU NHO

Hieu nh:VO QUANG NHAN - NGUYEN MINH TIEN

GENERATING THE MIND OF ENLIGHTENMENT(PHT TM B-)

&WHAT CAN RELIGION CONTRIBUTE TO MANKIND?(TN GIO C THNG GP G CHO NHN LOI?)

Cc bi ging ca c t-lai Lt-ma XIV

Vit dch: PHAN CHU PHA - TIU NH

Hiu nh: V QUANG NHN - NGUYN MINH TIN

The Foundation for Universal Responsibility of HH The Dalai Lama

1992 by H. H. THE DALAI LAMA XIV

All rights reserved. No part of this book may be reproduced in any

form or by any means, electronic or mechanical, including pho-tocopying, recording, or by any information storage and retrieval

system, without permission in writing from the publisher.

Vietnamese translation published by the contract for translation between

The Foundation for Universal Responsibility with the translator and

the distributor.

A 86 Nizamuddin East,

New Delhi - 110013. India

ct-lai Lt-ma khngnh bn quyn o c cho tp sch ny.Bn dch Vit ngc xut bn ti Vit Nam theo hnh thc song

ng Anh-Vit vi s cho php bng vn bn ca The Foundation for

Universal Responsibility do Ngi Rajiv Mehrotra i din.

Tng pht hnh: Nh sch Quang Minh416 Nguyn Th Minh Khai, P5, Q3 - TP HCM, Vit NamWebsite: www.nhasachquangminh.net

www.quangminhbook.com


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4 5

LI NOI AU

Tap sach nay gom 2 bai giang cua c

at-lai Lat-ma XIV, c ngai RajivMehrotra e t cua c at-lai Lat-ma trctiep ban cho chung toi cung vi 4 bai giang khac

na, kem theo mot van ban cho phep chuyen dchtat ca sang Viet ng va phat hanh dang songng Anh-Viet.Phat tam Bo-e la bai giang cchung toi hoan tat trc tien va c chon lamta e cho tap sach nay v tnh pho quat cua nooi vi moi ngi Phat t. Bai giang nay co noi

dung khuyen khch va hng dan viec phat tamBo-e, mot yeu cau toi thiet yeu oi vi bat c aimuon bc chan vao con ng tu tap theo Phat

giao ai tha.

Bai giang th hai trong sach nay co ta eTon giao co the ong gop g cho nhan loai?

e cap en vai tro cua cac ton giao noi chung vaPhat giao noi rieng trong viec mang en mot cuocsong tot ep hn cho toan nhan loai.

Chung toi thanh knh tri an c at-lai Lat-ma XIV va ngai Rajiv Mehrotra a danh chochung toi mot ac an ngoai ca s mong i khi


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6 7

ban tang nhng giao phap nay, va chung toi cungngam hieu rang ay la mot mon qua vo gia ma

cac ngai muon thong qua chung toi e gi tangtat ca Phat t Viet Nam, nhng ai mong muonc hoc hoi Chanh phap cua c The Ton t liday cua cac bac cao tang ng ai. Chung toicung cam ta cac v Ven. Lhakdor, Dorje Tsetenand Jeremy Russell a chuyen dch t Tang ng

sang Anh ng e chung toi co c hoi Viet dchva gii thieu cung oc gia Viet Nam. Xin cam n

Pedron Yeshi va Jeremy Russell a lam cong viechieu nh cho cac ban Anh ng.

Mac du a no lc het sc trong qua trnhchuyen dch nhng chac chan khong the tranh

khoi t nhieu sai sot. Chung toi xin nhan phantrach nhiem oi vi moi khiem khuyet trong viecdch thuat cung nh trnh bay va rat mong moi senhan c nhng gop y ch day t oc gia.

Cuoi cung, nhng ngi thc hien sach nayxin hoi hng moi cong c ve cho tat ca chung

sanh hu tnh. Nguyen cho s ra i cua tap sachnay se giup cho tat ca nhng ai hu duyen gapc no eu se nhanh chong phat tam Bo-e vadung manh tinh tan tren ng tu tap cho enngay thanh tu giac ngo vien man.

NHNG NGI THC HIEN

PHT TM B-GENERATING THE MIND

OF ENLIGHTENMENT

Bi ging cac t-lai Lt-ma XIV

The translation group of thisbook dedicate this work to His

Holiness the Dalai Lama 14th.

Nhng ngi thc hien

xin knh dang ban dch nay len

c at-lai Lat-ma XIV.


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8 Phat tam Bo-e 9Generating the mind of enlightenment

PHAT TAM BO-Ec at-lai Lat-ma XIV

Mua thu nam 1992, c at-lai Lat-

ma XIV c mi en giang cac

buoi le khanh thanh VienDrikungKagyu Jangchub Choeling tai DehraDun. Sau khi giang giai tac pham

Con ng toi thng cua ngai

Gampopa, c goi la Bao trang

phap (Lam mchok rin chen phreng

ba), vao ngay 20 thang 11 nam 1992,

Ngai a ra bai giang sau ay ve

cach phat khi tam Bo-e.

*

Cung nh tat ca moi chung sinh hutnh, chung ta anh gia cao chnh

ban than mnh. Toi anh gia cao ban thanmnh khong phai v biet n hay t te vichnh mnh, ma v tat ca chung ta eu san co

GENERATING THE MIND OF

ENLIGHTENMENT

By His Holiness the Dalai Lama XIV

In the autumn 1992, as part of the celebra-

tions to inaugurate the newly completed Dri-

kung Kagyu Jangchub Choeling Institute, at

Dehra Dun, His Holiness the Dalai Lama

was invited to teach. After his explanation

of Gampopas Supreme Path called a Pre-

cious Garland (Lam mchok rin chen phreng

ba), on 20th November 1992 he gave the

following account of how to generate the

mind of enlightenment.

*

We value ourselves highly, as all sentient

beings do. I value myself highly, not because

I am grateful to myself, or kind to myself, but

because we have a natural and spontaneous


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s quan tam t nhien oi vi gia tr cua chnhban than mnh. V tat ca chung sinh hu tnheu tran quy chnh mnh, nen moi ngi euco quyen xua tan kho au va hanh ong vhanh phuc tng lai cua chnh ban than ho.Moi ngui eu co quyen bnh ang trong viectranh xa kho au va tm cau hanh phuc, v

tat ca chung ta eu song phu thuoc lan nhau.Tam gac lai van e at en qua Phat, ngay

ca trong cac tnh huong rat thong thng xayra trong cuoc song th hanh phuc cua ta cungphu thuoc vao nhng ngi khac. Chang han,

viec co c nhng tien nghi e chung ta homnay cung en ay giang phap va nghe phap laphu thuoc vao nhng ngi au tien mua at,san lap roi xay len cac toa nha nay. S hoantat cac c s vat chat o chnh la thanh qua

cong viec cua nhng ngi nay.Nh trng hp cua rieng toi chang han,hien a gan sau mi tuoi roi va toi co thesong en gi khong phai nh vao nhngpham chat cua rieng toi hay v toi co the tlc, ma chnh la nh vao long tot cua nhieu

regard for our own worth. Because all sentient

beings regard themselves as precious, every-body is entitled to dispel their suffering and

work for their own future happiness. Everyone

has an equal right to avoid suffering and work

for happiness, because we live inter- depend-

ently with each other.

Leave aside the question of attaining Bud-

dhahood, even in the ordinary insignificant

events in our lives our happiness is dependent

on others. For example, the facilities we havehere and our coming together to teach and lis-

ten to teachings are dependent on those who

first bought the land, levelled it and put up the

buildings. The completion of these facilities is

the fruit of all those peoples work.

In my own case, for instance, I am now in

my late fifties and over the years I have been

able to live due to the kindness of others, not

through my own qualities alone or because I


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ngi. Toi a phai phu thuoc vao nhieu ngikhac e co c thc an, nc uong, quan aova cho . Tat ca nhng th ke tren co c lanh vao long tot cua nhieu ngi khac; khongmon nao co c nh vao bat ky pham chatt lc sieu nhien nao ma toi co the co. Neu toico c bat k pham chat t ton nao nh the,

han toi a song trong mot thung lung tachbiet khong ngi. Nhng toi thc s hoantoan khong the ton tai mot ni nh the. Toiphai song nhng ni co ngi.

ieu nay cho thay rang con ngi phai

song phu thuoc vao nhng ong loai cuamnh. Va that sai lam khi co ac y vi nhngngi ma mnh phu thuoc vao. Chung ta hanhx nh vay v s si me. o la loi c x het scdai dot. Trong cuoc song, chung ta da vao sho tr cua tat ca nhng chung sinh tot bung.

o la ly do tai sao nhng kien thc ton giaola mot phan het sc quan trong trong cachnhn cua moi chung ta. Tng t, viec nuoidng nhng gia tr tinh than nh tam t biva tnh yeu thng, von la coi nguon cua tongiao, ch co c trong tng quan vi mot

am self-sufficient. I have depended on others

for my food, for my drink, for my clothes andshelter. All these provisions come about due

to the kindness of other sentient beings; none

of them come about through any superhuman

self-sufficient qualities I may possess. If I had

any such self-sustaining qualities, I could havelived in an unpopulated, isolated empty valley.

But, actually I could not survive in such a place

at all. I have to live where there are other people.

This shows that human beings have to live

in dependence on their fellow human beings.

And it is misguided to show ill-will towards those

on whom you must depend. We behave in this

way due to our ignorance. It is a stupid mistake

to conduct yourself in that way. In our lives werely on the support of all the kind sentient be-

ings. This is why religious knowledge is a nec-

essary part of our outlook. Similarly, cultivation

of spiritual qualities like compassion- and love,


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oi tng. T quan iem tren, chung ta co thehieu c tat ca chung sinh a t te vi moingi trong chung ta nh the nao khi mangen cho ta mot c hoi de dang e phat khilong yeu thng va tam t bi.

Neu ban cha phat khi tam t bi th giban co the phat khi. Neu ban a phat khiroi th ban co the lam tang trng no. Cuoicung, cach thc e at c trang thai cuamot ang Chien Thang toan giac bat nguont viec thc hanh tnh yeu thng va tamt bi nay. Nhng neu khong co chung sinh,

han chung ta khong the sinh khi long yeuthng va tam t bi. Va neu khong co chungsinh, han chung ta cung khong co c sdung manh va quyet tam e khi day tamthc nay.

T mot goc nhn thoang hn, neu suy xetky th tat ca nhng pham tnh tot ep chungta co c hien nay va trong tng lai eu lanh vao long tot cua het thay chung sinh. Khiban co ong lc manh me lam viec v ngikhac ban co the song mot cuoc song ay y

which are the root of religion are possible only

with reference to an object. From this point ofview we can see how sentient beings are kind

to each of us by providing an easy opportunity

to generate love and compassion.

If you have not already generated compas-sion, then you can generate it. If you have gen-

erated it, you can increase it. In the end, the

way to attain the state of an omniscient con-

queror is derived from this practice of love and

compassion. But if there were no sentient be-ings we would not be able to generate love and

compassion. If there were no sentient beings

we would not have the courage and determina-

tion to generate this mind.

If we think carefully, from a wider perspec-

tive we owe our entire present and future collec-

tion of good qualities to the kindness of sentient

beings. When you are strongly motivated to


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ngha. Khi ban luon hng en viec lam lilac cho ngi khac, ban se nhan ra rang mnhluon luon hanh phuc.

Thc te ung la vay, tat ca nhng hanhphuc nhat thi va rot rao cua ban eu phuthuoc vao nhng chung sinh tot bung. Ve matnoi tam cung vay, ban cang quan tam en li

ch cua ngi khac th ban se cang c hanhphuc hn. ieu nay rat t nhien, v khi banco thai o v tha nh vay, ban se tm thayhanh phuc cua chnh mnh.

Ban cang co khuynh hng th vi li

ch cua ngi khac va ch ngh en li chcua rieng mnh th ban se cang kem hanhphuc. Khi ban co thien ch giup ngikhac, ban se thay hanh phuc trong hien taiva chnh ieu o se mang lai li ch cho bantrong tng lai. Ngc lai, neu ban song v ky

va co khuynh hng bo mac moi ngi, ieuo cuoi cung se mang en bat hanh cho ban.Tom lai, mot thai o v ky se huy hoai chnhban than ban va nhng ngi xung quanh.Mot tam long luon quan tam en ngi khacse mang lai hanh phuc cho chnh ban va

work for others, you can lead a meaningful life.

When you have a strong inclination to benefi

tothers, you will find that you are always happy.

Just as it is a reality that all your temporary

and ultimate happiness is dependent upon kind

sentient beings, so internally too the more you

concern yourself with others welfare, the hap-

pier you will be. It is only natural that when you

have such an altruistic attitude you will find per-

sonal happiness.

The stronger your inclination to neglect oth-ers welfare and think only of yourself, the un-

happier you will be. When you have the will to

help others, you will be happy in the present

and it will bring you benefit in the future. On

the other hand, if you are self-centered and in-

clined to neglect others, eventually it will bring

misfortune upon you. In short, a self-centered

attitude will bring destruction upon yourself and

others. The mind which is concerned with others


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nhng ngi chung quanh. V vay quan tamen ngi khac chnh la coi nguon cua tat canhng pham tnh tot ep. Khong quan tamen ngi khac v tnh v ky la nguyen nhancua tat ca sai lam nh [hng en] s an bnhn oc cua Niet-ban hoac s au kho trongvong luan hoi. ieu o giong nh mot can

benh kinh nien vay.V vay, hom nay ay khi cac ban co thelang nghe giao phap ai tha, giao phap cuac Phat ve tnh yeu thng, long t bi vatam Bo-e, cho du ban cha the thc hanhc tat ca th t ra ban cung co the hieuc gia tr cua chung. Vao mot thi iemnh the nay, chung ta nen tao ra mot ong ctot, tung oc cac bai nguyen va co gang phatkhi tamBo-e. Gia s nh chung ta tm hieuxem ch Phat, Bo Tat ma ngay nay chung ta

quy y a at en s giac ngo nh the nao,chung ta se thay rang [o la nh] cac ngai aphat khi tnh yeu thng, long t bi va tamBo-e. V the, trong trng hp cua chung tacung vay, e t bao ve mnh trc nhng noi

s hai hien nay va mai mai ve sau, chung ta

brings happiness to yourself and others. There-

fore, concern for others is the root of the entirecollection of good qualities. Disregarding oth-

ers out of self-centeredness is the root of all

downfalls like the one sided solitary peace of

Nirvana and the suffering in the cycle of exis-

tence. It is like a chronic disease.

So, today, when you are able to listen to

a Mahayana teaching, the Buddhas teaching

on love, compassion and mind of enlighten-

ment, even if you cannot put them all into prac-tice, you can at least appreciate them. At such

a time we should generate a good motivation,

say prayers, and try to generate the mind of en-

lightenment. If we were to investigate how the

Buddhas and Bodhisattvas that we take refuge

in today became enlightened, we would find

that they generated love, compassion and the

mind of enlightenment. So, in our case too, in

order to protect ourselves from our present and


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nen khi s thc hanh tnh yeu thng, longt bi va phat tamBo-e.

Gia s nh chung ta tom lai tinh yeu cuanhng li day ma ch Phat, Bo Tat a a ratrong tam mi bon ngan phap mon th ohan phai la s thc hanh tnh yeu thng,long t bi va tamBo-e.

Ngay luc nay va tai ay, cac yeu to noitam va phng tien ben ngoai eu san sangvi tat ca chung ta. Chung ta co mot c hoi ethc hanh Chanh phap. Chung ta phai quyettam phat khi mot c muon v tha giup

ngi khac. Neu ban a san co mot tam hanhnh the, ban nhat nh phai phat trien nohn na.

e phat khi c tam thc nh vay, ieuquan trong nhat la phai luon tnh giac. Trong

cuoc song hang ngay, hay ren luyen cac khacanh va oi tng khac nhau cua tamBo-e.Dan dan thay oi tam thc tieu cc cua ban,va cuoi cung la phat khi tam Bo-e dungmanh, quan tam en ngi khac nhieu hn

chnh ban than mnh.

ultimate fears, we should put love, compassion

and the mind of enlightenment into practice.If we were to summarize the essence of the

instruction of the heap of eighty-four thousand

teachings that the Buddhas and Bodhisattvas

have taught, it would consist of the practice of

love, compassion and the mind of enlighten-ment.

Here and now, the external and internal fa-

cilities are available to us. We have an opportu-

nity to practise the Dharma. We must resolve to

generate an altruistic wish to help others. If youalready have such a mind you must enhance it.

In order to generate such a mind, the most

important thing is to pay constant attention. In

your daily life, train in regard to the various as-

pects and objects of the mind of enlightenment.

Gradually reform your negative mind and finally

generate this courageous mind of enlighten-

ment, concerning yourself more with others

than yourself.


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Mot yeu to e phat khi c tam thcnh the la hay phat tam trc s hien diencua cac v thay va nhieu ngi ban tot. Banquan tng trc mat mnh la ch Phat vacac v Bo Tat chng minh. Nh co s hienhu cua nhieu yeu to noi tam va ngoai canh,ban se co the gieo cay c mot tam thc cao

quy trong sach va nh o ma thc tnh hoacnuoi dng cac khuynh hng trc kia. Neuban khong san co cac khuynh hng nh the,th viec bat au tao dng cac khuynh hngtrong sach la cc ky hu ch.

Chung ta se cung nhau thc hanh tronnghi thc phat tam Bo-e. Co hai truyenthong: mot truyen thong bat nguon t ngaiShantideva (Tch Thien) v c thay trongtac pham Tap Bo Tat hoc luan (Sanskrit:

iksamuccaya) cua Ngai; mot truyen thongna bat nguon t ngai Asaga(Vo Trc) vaSerlingpa (ai s Kim Chau). Ca hai truyenthong nay eu c tm thay trong tac phamGiai thoat trang nghiem bao luan cua ngaiGampoba.

One factor for generating such a mind is to

do so in the presence of Lamas and many virtu-ous friends. You visualize before you the Bud-

dhas and the children of the Buddha as witness.

Due to the presence of many external and in-

ternal factors, you should be able to cultivate a

fresh noble mind and to awaken or nurture the

previous predispositions. If you dont have such

previous imprints, then it will be a great benefit

to establish fresh dispositions.

We are going to go through the ritual for

generating the mind of enlightenment togeth-

er. There are two traditions: one derived from

Shantideva, as found in his text the Compendi-um of Trainings, and the tradition passed down

from Asanga and Serlingpa. Both of these tradi-

tions are to be found in the Jewel Ornament of

Liberation by Gampoba.


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Mot so hoc gia Tay Tang phan loai haikieu phat tam theo truyen thong cua trngphaiDuy thc va theo Trung quan tong. Homnay chung ta se thc hanh phat tam Bo-etheo trng phaiDuy thc, truyen thong ctruyen lai t ngai Vo Trc. Chung ta se sdung ban van Trang nghiem bao luan nay.

Theo ngaiJowo Serlingpa, ngi a nhantruyen tha t ngaiDi-lac thong qua ngai VoTrc, co hai tien trnh la phat tam mong caugiac ngo va phat nguyen tu tap [e at engiac ngo]. Tam thc ma ban phat khi o goi

la tam nguyen.Nh vay, the nao la tam nguyen? Co s

khac biet gia viec ch phat tam mong cauva phat tam co the nguyen. Khi ban ch nthuan phat tam mong cau, ban ch n gian

ngh rang cau cho toi at ao Bo-e haytoi se tu tap cho en khi thanh tu qua Phatv li ch chung sinh la u. D nhien, aykhong phai la mot tam Bo-e vi ay upham chat, nhng van la mot phng cache nuoi dng tamBo-e. Tuy nhien, khi ban

Some Tibetan scholars classify two modes

for generating the mind: the tradition of the Mind

Only School and the Madhyamika tradition. To-

day, we will do it in accordance with the Mind

Only School, the tradition coming from Asanga.

We will use this text, the Jewel Ornament.

According to Jowo Serlingpa, whose tra-dition comes from Maitreya, through Asanga,there are two processes; generating the aspira-tional mind of enlightenment and receiving thevows of engaging activity. The mind that yougenerate is called the aspirational mind with

commitments.So, what is aspiration with commitment?

There is a difference between just generating

the aspirational mind and receiving the aspira-

tional mind with commitment. When you gen-

erate the aspirational mind alone, it is enough

simply to wish may I attain Buddhahood or I

will practise until I attain Buddhahood for the

sake of sentient beings. Of course, this is not

a fully qualified aspirational mind to enlighten-

ment, but it is one way of cultivating the aspi-


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phat tam mong cau co the nguyen th bankhong ch khao khat at en giac ngo v lich cua chung sinh, ma ban con phai co u sdung manh e ngh rang: Khi a phat khitam nguyen nay roi, toi se mai mai khong baogi t bo. ay la phng thc duy tr tamBo-e bang nguyen lc.

Trong dp nay, cac ban co the phat tamBo-e vi the nguyen. Du vay, moi ngikhong hoan toan giong nhau, mot so ngi cothe do d khi phat tamBo-e vi the nguyenv ngh rang mnh se khong u sc tu tap cac

phap mon. [Neu vay th] ban co the phat tamn thuan thoi.

Viec phat tam nay c thc hien bangcach trc tien la cau nguyen, tch luy congc, tho quy y va thc hanh cac cong hanhac biet. Sau o mi en viec thc s phattam.

e thc hien c ieu nay, trong Trangnghiem bao luan day rang: V thay ch daycho cac e t thay c nhng iem bat litrong sinh t luan hoi va phat khi long t

rational mind to enlightenment. However, when

you generate the aspirational mind with com-

mitment, not only wishing to attain enlighten-

ment for the sake of sentient beings, you must

also have the courage to think, I will never,

ever give up this mind that I have generated.

This is the way to keep the aspirational mind

with commitment.

On this occasion, you will be able to gener-

ate the aspirational mind with commitment. Still,

there are different kinds of person and some

people might hesitate to take the aspirational

mind with commitment, thinking, I will not beable to practise the trainings - you can gener-

ate the aspirational mind alone.

This is done by first making the supplica-

tion, accumulating merit, taking refuge and per-

forming the special deeds. After that comes theactual generation of the mind.

To do this, the text reads, the teacher gives

the disciples instructions about the disadvan-

tages of the cycle of existence, and generating


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bi oi vi moi chung sinh hu tnh, tin tngni c Phat va Tam bao cung nh ton knhnhng bac thay tam linh. Theo li day nayth nhng g ma toi va giai thch tren hana ay u. Hay lap lai theo toi nhng li caunguyen sau:

Knh lay thay, xin hay ru long thngtng en con! Giong nh trong qua kh chNh Lai, cac v La Han, ch Phat giac ngovien man va cac v Bo Tat thieng lieng caoquy eu a phat khi s tam Bo-e vien manva toi thng; cung vay, knh lay thay, xin

ru long lan man giup con [ien ten ban vao]phat tam ai Bo-e vien man.

Ke en chung ta phai tch luy cong c.oi vi mot so truyen thong, viec thc hanhtch luy cong c ch c thc hien bang

cach le bai va cung dng, khong co phansam hoi. Nhng trong dp nay chung ta sethc hanh toan bo nghi thc gom bay phan.Toi khong cho la co bat c sai lam nao trongviec thc hanh nghi thc co nhieu phan hn.Jigten Gonpo cung co e cap en phap thien

compassion for sentient beings, faith in the

Buddha and the Three Jewels, and paying re-

spect to the spiritual master. Regarding this the

explanation that I gave earlier should suffice.

Repeat the following prayers after me:

0 Teacher, kindly pay heed to me. Just as

in the past the tathagatas, arhats, the complete-ly and perfectly enlightened Buddhas and the

great and spiritually exalted Bodhisattvas have

initially generated the mind of unsurpassed,

perfect and complete enlightenment. Similarly,

0 Teacher, kindly help me [insert your name]

to generate the mind of perfect and complete

great enlightenment.

Next, we have to accumulate merit. In some

traditions the practice of accumulating merit is

done only by making prostrations and offerings,without making confession. But on this occasion

we will do the whole seven branch practice. I do

not think there will be any fault in doing more

practice. Jigten Gonpo also spoke about my


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nh cua toi, bay phan thc hanh, va nhngthanh tu cua bay phan thc hanh. V vaytoi cho rang viec oc tung toan bo nghi thckeo dai gom bay phan thc hanh nay la rattot. Chung ta se thc hien nghi thc theoBainguyenPho Hien.

Ban hay quan tng ch Phat va cacv ai Bo Tat ang hien hu trong khoangkhong gian ngay trc ban. oi tng chnhcua chung ta la hnh tng c Phat Thch-ca Mau-ni trong ien th nay. Ban hay quantng o khong ch la mot hnh tng, ma

chnh la c Phat that s. Trong khoangkhong gian pha trc, ban cung quan tngch Phat va cac v Bo Tat trong mi phng.Quanh ban la ch v ho phap khap bon hng.Hay ngh rang cac v ang che ch va bao ve

ban chong lai nhng chng ngai noi tam vangoai canh ngan can ban phat tam Bo-e.Hay tng tng xung quanh ban la tat ca cacchung sinh a tng la me ban, trong hnh thecon ngi, hien ang chu ng nhng khoau khac biet nhau cua chung sinh trong sau

yoga, the seven branch practice and attain-

ments of the seven branch practice. So I thinkit would be good to recite here the full length

ritual of the seven branch practice. We will do it

according to the Arya Samantabhadra Prayer.

You should visualize the Buddhas and theirchildren in the space before you. As our main

object we have the image of Shakyamuni Bud-

dha in this temple. You should imagine that it

is not just an image but the real Buddha. In the

space before you also visualize the Buddhas

and Bodhisattvas of the ten directions. Around

you are the protectors of the four directions.

Think of them as protect ing you against exter-

nal and internal obstacles to your generatingthe mind of enlightenment. Imagine that you

are surrounded by all mother sentient beings,

in the form of human beings, who are experi-

encing the specific sufferings of the beings of


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canh gii.1 Hay phat khi tnh yeu thng vatam t bi oi vi ho. Phat khi c tin vaocac ang Chien thang gi len s khao khatchan thanh muon at c nhng pham chatcua ch Phat cung nh long tin thanh tnh oivi cac ngai. Da tren nen tang nhng ieunay, ban hay suy ngh rang:

Ta phai at c s giac ngo vien mantoi thng v li ch cua het thay vo so chung

sinh a tng la me ta.

Nen tang e at c trang thai giac ngo

vien man nh the chnh la s phat khi tamBo-e quy bau.Tiep theo, ban nen ngh rang:

Hom nay, trc cac ang Chien Thangva ch v truyen tha, toi se phat tam Bo-e

vien man toi thng.

1 Sau canh gii: bao gom coi tri, coi ngi, coi a-tu-la, anguc, nga quy va suc sanh. Tat ca chung sinh trong vongsinh t luan hoi tuy theo nghiep lc eu phai tho sanh vao

mot trong sau canh gii nay. (ND)

all six realms. Generate love and compassion

for them. Generate faith in the Conquerors

aspiring faith wishing to gain the qualities of the

Buddhas, as well as pure trust in them. On the

basis of this you should think:

I must attain the unsurpassed complete

enlightenment for the sake of all the innumer-

able mother sentient beings.

The foundation for attaining such a state of

complete and perfect enlightenment is genera-

tion of the precious mind of enlightenment.

Then you should think:

Today, before the Conquerors. And their

offspring I will generate the mind of the su-

preme complete enlightenment.


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Bo-e], nen ngay t luc le bai ch Phat va cacv Bo tat, chung ta nen cau nguyen vi mot

ong c nh vay.

Roi oc cac li phat nguyen hanh tr.Nhng thc hanh nay lien quan en viec taora cong c, c tiep noi vi nghi thc quy y,nhng v khong c e cap cu the trong ban

van Trang nghiem bao luan nay, nen chungta co the trch s dung phan noi dung t cackinh van khac. Xin lap lai theo toi nhngdong sau ay ve viec quy y. Kinh Hoa Nghiemnoi rang:

Tham nhap, tho nhan, chng ngo va sieuviet.

Cau nay e cap en ac iem tham nhaphoan toan vao nghi thc thc hanh vi oitng la tat ca chung sinh, ac iem tho nhan

qua v Phat nh mot muc ch phai at c,ac iem nhan thc giac ngo va ac iem sieuviet so vi s quy y cua hang Thanh van vaDuyen giac. Dong trch t kinh Hoa Nghiemnay e cap en nhng ac trng cua phngthc quy y phi thng theoai tha.

making prostration to the Buddhas and the Bo-

dhisattvas, we should pray with such a motiva-

tion.

Then recite the Prayers of Go and Conduct.

These practices are concerned with creating

merit. They are followed by taking refuge, but

as it is not specifically referred to in this text,we can take the words from other texts. Please

repeat these lines for taking refuge. The Orna-

ment of Sutras says:

Thoroughly engaging, accepting, realizing

and prevailing.

This refers to the specialty of thoroughly

engaging in a practice with all sentient beings

as the object, the specialty of accepting Bud-

dhahood as the goal to be attained, the special-ty of realizing enlightenment and the specialty

of prevailing over the refuge of the Hearers and

Solitary Realisers. This line from the Ornament

of Sutras refers to the specialty of the uncom-

mon Mahayana way of taking refuge.


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Tom lai, oi tng ma chung ta quy y chnhla c Phat, ang Thien The, Chanh Phap la

giao phap ai tha va nhng ngi ong tula Tang oan ai tha cao quy. Muc ch cuaviec quy y khong ch la mong nuon giai thoatcho ban than mnh khoi moi noi lo s, ma lamong muon giai thoat cho tat ca moi chungsinh hu tnh a tng la me ta thoat khoinhng kho au va nguyen nhan gay ra khoau. Viec chu tam vao muc ch nh tren vaphat khi the nguyen Ta phai at c quav toan giac cua ang Chien Thang c goila cach thc quy y phi thng theoai tha.

Noi chung, khi quy y chung ta cung baogom ca cac v Thanh Van va Duyen Giactrong oi tng quy y, nhng ay chung tatap trung chu yeu en ch Bo Tat ai thava Tang oan ai tha ton quy. Trong lucngh tng rang ch Phat va Bo Tat angthc s hien hu trc ban va quanh ban latat ca chung sinh hu tnh, hay lap lai theotoi nhng li nay ba lan:

Knh lay Ch Phat, ch Bo Tat miphng, xin lang nghe con.

In short, the object we take refuge in is the

Buddha, the One Gone to Bliss, the Dharma

is the Mahayana doctrine, and the friends are

the exalted Mahayana community. The pur-

pose of taking refuge is not just a wish for per-

sonal liberation from fear, but a wish to liberate

all mother sentient beings from sufferings and

their causes. Focusing on such a purpose and

making the wish: I must attain the state of an

omniscient Conqueror, is called the uncom-

mon Mahayana way of taking refuge.

Generally when we take refuge, we also in-clude the exalted Solitary Buddhas and Hear-ers among the object of refuge, but here weprincipally focus on the exalted Mahayana Bo-dhisattvas and the supreme Mahayana sanghacommunity. Thinking that the Buddhas and their

children actually exist before you and that youare surrounded by all sentient beings, repeat

these words, three times, after me.

0 Buddhas and Bodhisattvas of the ten di-

rections please listen to me.


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Knh lay thay, xin lang nghe con.

Con ten la [ien ten cua ban], t nay choen khi at c tinh yeu cua tam thc giacngo, con xin quy y vao bac nhan trung toithang, Phat, The Ton; vao Chanh phap toithang, phap cua an lac, dt tr moi tham ai;va Tang oan toi thang, nhng bac khongbao gi con quay lai sinh t.

Bay gi la phan thc hanh chnh, phngcach thc s e phat tamBo-e. Nh toi ae cap, co hai cach phat tam Bo-e. Mot laphat khi y niem Mong sao toi se at cPhat qua v li ch cua chung sinh, tc laphng phap phat tam n thuan; va phngphap th hai la phat tam cung vi the nguyen,rang: Toi se khong bao gi thoi chuyen tamBo-e nay. Ban ch nen phat tam nh vay

neu ban ngh rang co the thc hanh va duytr s tu tap.

Nhng phap tu tap nao lien quan enviec phat tamBo-e? Neu toi tom lc nhngiem c giang giai trong ban vanBao trang

0 teacher please listen to me.

I by the name of [insert your name] fromnow until I attain the essence of the mind ofenlightenment, I take refuge in the supremehuman being, the Supramundane Victor, theBuddha, the supreme Dharma, the Dharma ofpeace, the state of having eliminated desire,

and the supreme assembly, the never returningSangha community.

Now comes the actual practice, the actualway to generate the mind of enlightenment. As Imentioned before there are two ways of gener-

ating the mind of enlightenment: to think, MayI attain Buddhahood for the sake of sentientbeings, which is the aspirational method, andthe aspirational way of generating the mind ofenlightenment with commitment, thinking, I willnever give up the mind that I have generated.

You should do this if you think you can practiceand observe the trainings.

What are the trainings associated with the

aspirational mind? If I summarize the points ex-

plained in this text you will understand the four


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nghiem luan nay th ban se hieu c co bonthc hanh ao c, chnh la bon nguyen nhangiup chung ta khong thoi that tamBo-e trongi nay va i sau, va bon yeu to phi ao cgop phan vao viec huy hoai tamBo-e.

Bon yeu to bao ve tamBo-e khoi s thoithat la: (1) thng xuyen tng nh en nhng

li ch cua viec phat tamBo-e e phat triennhiet tam trong viec nuoi dng tam Bo-e.(2) Phat tam ba lan trong ngay va ba lan vaoban em e thc s thuc ay s phat tam. eat muc ch nay chung ta hay thng xuyen

lap lai bai ke sau ay:Con nguyen quy yPhat, Phap va Tang-gia,

T nay cho en khi chng ngo.

Nh cong c bo th va cac cong hanhkhac,

Nguyen cho con at en qua Phat e lam li

ch tat ca chung sinh.Nh viec oc lai nhng cau ke nay, chung

ta se lien tuc lap lai s phat khi tamBo-eva thng xuyen t nhac nh ve tam thc machung ta a gieo cay trc o.

virtuous practices, which are the four causes

assisting us not to allow the mind to degenerate

in this life or the next life and the four non-virtu-

ous factors contributing to the degeneration of

the mind of enlightenment.

The four factors protecting the mind of en-lightenment from degeneration are: (1) Repeat-

edly recalling the benefits of generating themind to develop enthusiasm in cultivating it; (2)Generating the mind three times during the dayand three times at night to actually promote themind generation. It is for this purpose that we

repeatedly recite the verse:

I go for refuge until enlightenmentTo the Buddha, the Dharma and the Su-preme Community.Through the virtue of giving and so forth,May I attain Buddhahood to benefit all sen-

tient beings.

Through the recitation of such verses we

should generate the mind of enlightenment

again and again and remind ourselves con-

stantly of the mind we had cultivated earlier.


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(3) ieu quan trong nhat trong bon yeuto nay la chung ta khong c t bo nhng

chung sinh ma ta a phat khi tamBo-e vho. Khi ta ngh en viec lam mot ieu g chohet thay chung sinh, chung ta ngh en tatca, khong bo sot bat c chung sinh nao.

Sau khi a phat tam hng ve tat ca

chung sinh, ieu rat co the xay ra la vao motngay nao o khi phai oi mat vi nhng tnhhuong khong may ot nhien xay en, ban cothe ngh: Mnh khong the lam bat c ieug cho ga nay, cau cho ieu g o te hai xayen cho ga. Vay la c nguyen giup tat ca

chung sinh cua ban se b tieu tan. TamBo-ehng en moi chung sinh se thoi that. Neuban t bo ch mot chung sinh th c nguyengiup tat ca chung sinh se khong thanh,v ban a khong gi li ha vi tat ca chungsinh. V vay ieu rat quan trong la khong

c t bo du ch mot chung sinh ma ban aphat tamBo-e v li lac cho ho.

oi khi ban co the noi gian va ri vao motcuoc xo xat, nhng ban khong c gi mai ytng xau trong tham tam va ngh rang: Hay

(3) Most important of all, we should notabandon sentient beings for whose sake we

have generated the mind of enlightenment.When we think about doing something for allsentient beings, we include them all, no one isleft out.

After having generated a mind that takes

everyone into account, it is possible that oneday, in the face of sudden unfortunate circum-

stances, you might think, I cannot do anything

for this person, may something bad happen to

them. Then your wish to help all sentient beings

will be shattered. Your mind of enlightenment in

relation to all sentient beings will decline. If youabandon one sentient being, your aspiration to

help all sentient beings is broken, because you

did not keep your promise to all sentient be-

ings. Thus, it is very important not to abandon

even one sentient being, for whose sake youhave generated the mind of enlightenment.

Sometimes you may get angry get into

a fight, but you cannot maintain a malicious

thought deep within you, thinking, Just wait,


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i ay, mot ngay nao o tao se cho may biettay. Mot ong lc nh the la hoan toan sai

trai. Neu ban c bam lay mot y ngh nh theth tamBo-e ma ban a phat khi se thoithat. Ban co the thc hanh theo cach nay:Ban khong nen t bo tam t bi sau xa ngayca vi ke thu ang nguyen rua va khong nen

anh mat long yeu thng oi vi ngi o.Nhat thi ban co the hanh ong chong lai

nhng hanh vi sai trai cua ngi khac. ieunay c cho phep trong s tu tap cua motv Bo Tat. Chung ta thay trong so 44 loi lam

cua viec thc hanh tam hanh Bo Tat co vieckhong anh gia ung e ngan chan kp thinhng hanh vi sai trai.

Nh vay, viec chan thanh khong t bonhng chung sinh ma ban a phat tamBo-e

v ho la thc hanh cong c th 3.(4) Yeu to ke tiep la viec tch luy hai nhom

[cong c: phc va hue].

ay la bon nguyen nhan giup chung takhong thoi that tamBo-e trong kiep nay.

Ill get you one day. Such motivation is abso-

lutely improper. If you cling to such a thought,

the mind of enlightenment you have generated

will decline. You can practise in this way. You

should not abandon your compassion deep

down, even in relation to your sworn enemy,

and you should not relinquish your love for him

or her.

Temporarily you can take action against

other peoples wrong doings, as is permitted in

the trainings of a Bodhisattva. We find in the 44

faults of a Bodhisattvas practice, that if you do

not take appropriate measures to contain the

wrong doing it is an infraction or fault.

So, not to give up the sentient beings for

whom you have generated the mind, from the

depth of the heart, is the third virtuous practice.(4) The next is accumulating the two collec-

tions.

These are the four causes helping us not to

let the mind of enlightenment decline in this life.


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e tamBo-e khong thoi that trong cackiep song tng lai, chung ta can hieu ro bon

cach hanh x tai hai gop phan lam thoi thattamBo-e va bon viec thien giup phat trientamBo-e. ay toi se khong giai thch chitiet ve bon viec lam co hai nh la la doi cacvLat-ma va thay tru tr bang cach noi doi...

Noi that ngan gon, neu ban thc hanh bonviec thien ban se khong b anh hng bi bonieu bat thien kia. Noi tom lc th bon viecthien o la:

1) Khong c noi doi, du la e oi laymang song cua ban. D nhien, oi khi co

nhng trng hp ban buoc phai noi doi vbao ve Chanh phap hay nhng chung sinhang gap phai van e nghiem trong nao o.Nhng ban phai t bo viec noi doi khong comuc ch hay co hai.

2) Khong c la loc. Phai that tha,khong thien v va luon co y thc trach nhiemcao.

3) Tan dng tam Bo-e bang viec ghinh nhng pham tnh cua no va khong bao

In order not to let the mind decline in futurelives, we should understand the four unwhole-

some practices contributing to the degenera-tion of the mind of enlightenment and the fourvirtuous practices contributing to its develop-ment. I will not explain the four misdeeds likedeceiving lamas and abbots by telling lies, in

detail here. In short, if you practise the four vir-tuous qualities you will not be affected by thefour non-virtues. To summarize, the four virtu-

ous practices are:

1) Not to tell lies even at the cost of your

life. Of course sometimes there are situationswhen you may have to tell lies for the sake ofthe Dharma or sentient beings in connectionwith some important issue. But you have togive up telling lies that are without purpose or

harmful.

2) Not to be deceitful, to be honest and im-

partial, with a strong sense of responsibility.

3) To praise the mind of enlightenment by

remember ing its qualities and never to speak


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gi noi xau no. Neu ban thc hanh ung theoli day nay Noi chung th ban phai luon ngh

ve long tot cua tat ca chung sinh; va ac bietla phai ren luyen duy tr mot thai o trongsang oi vi tat ca nhng ngi s hoc thsai lam nay se khong the xay ra.

4) Giup ngi khac duy tr viec tu tap at

en giac ngo hoan toan. Lam cho ngi khacphai hoi tiec ve nhng hanh vi tot ma hoa thc hien c goi la bat thien. Cach oitr van e nay la bat c khi nao co the, haygiup ngi khac tien gan hn en s giac ngohoan toan. Ngi khac ay co ngha la tatca moi ngi, khong ch rieng nhng ai thanthiet gan gui vi ban.

Nhng thc hanh nay c goi la bonthien phap. Khi ban thc hanh bon thienphap nay, ban se tranh c s nhiem o cua

bon phap bat thien. Va neu ban tin rangmnh co the tuan thu nhng ch dan nay thnen ngh rang ban se khong ch phat tamBo-e ma con se khong bao gi t bo nhvao s chu tam en no. Neu [co nhng luc]

badly of it. If you practise according to the say-

ing, Generally you have to think of the kind-

ness of all embodied ones. In particular train in

maintaining a pure attitude towards all practitio-

ners, this fault will not occur.

4) Helping others hold on to the practice

of complete enlightenment. Making others re-

gret the good actions they have done is called

black Dharma. The antidote to this is to bring

others closer to attaining complete enlighten-

ment, whenever you can. This means anyone,

not only those who are near and dear to you.

These are called the four white Dharmas.

When you practise the four white Dharmas you

will avoid the stains of the four black Dharmas.And if you think that you can observe these in-

structions, you should think that not only will

you generate the mind of enlightenment, but by

focusing on this mind you will never abandon


26/65


ban khong the duy tr c tamBo-e, trctien hay ngh: Toi nguyen at c s giac

ngo vien man toi thng v li ch cua tat cachung sinh; va toi quyet se at c. Ch nhthe la u.

Nhng ai mong muon phat tamBo-e xinhay quy len goi phai, tr ai ang au chan

hoac khong c khoe. Nh a e cap tren,vi c tin vng vang hay quan tng cPhat ang ngay trc ban, va vi tam t bihay quan tng tat ca chung sinh vay quanhban. Vi quyet tam at en s giac ngo vienman toi thng v tat ca chung sinh, hay lap

lai theo toi nhng li cau nguyen phat tamBo-e nh sau:

Knh lay Ch Phat va ch Bo Tat mi

phng, xin lang nghe con!

Knh lay thay, xin lang nghe con!

Con ten la [ien ten ban vao], trong inay va nhieu i khac a gieo cay c nhnghat giong lanh nh vao s thc hanh bo th,tr gii, kien tr hanh nguyen va cac hanhlanh khac. Them vao o la viec khuyen khch

it. If you cannot maintain this mind, first think,

may I attain unsurpassable complete enlight-

enment for the sake of sentient beings; and I

will attain it. That will be enough.

Those who want to generate the mind of

enlightenment please kneel on your right knee,

except for those of you whose legs are stiff orwho are unwell. As I said before, with strong

faith visualize the Buddha in front of you and

with compassion visualize all sentient beings

around you. With a strong determination to at-

tain unsurpassable, complete enlightenmentfor all sentient beings, repeat the words for

generating the mind of enlightenment after me.

0 Buddhas and Bodhisattvas of the ten di-

rections please listen to me,

0 teacher please listen to me.

I by the name... [insert your name] have

in this and other lives planted seeds of virtue

through my own practice of generosity, ethics,

keeping the vows and other virtues. Likewise,


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ngi khac lam lanh va tuy hy vi viec lanhcua ho. Con nguyen cho tat ca nhng hanh

lanh can ban nay se la nguyen nhan nuoidng tam Bo-e, cung giong nh trong quakh cac ang Thien The, cac v La Han, chPhat giac ngo vien man, va cac v ai Bo Tat cac a cao nhat a tng phat tam Bo-e.

Con ten la ... ... , t nay cho en khi atc tinh yeu cua ao Bo-e, e giai thoat chonhng chung sinh cha c giai thoat, chech cho nhng ai khong c che ch, manghi th en cho nhng ai khong con th, vae nhng ai cha hoan toan thoat khoi kho

au se nuoi dng tam Bo-e e at en sgiac ngo toi thng vien man.

ay la lan tung oc au tien.

Trong lan tung oc th hai, cung nh trcay, ban phai quan tng tai ni chung ta

ang phat tamBo-e nay co u ch Phat va BoTat mi phng, sauBao trang va haiangsieu viet An o,1 tam vai Thanh Tu va

1 Theo ngai Tulku Thondup Rinpoche th mac du co nhieucach liet ke khac nhau ve cac bac To s cua An o co ai,

by asking others to do practice and rejoicing at

their practice. May these root virtues become

a cause to cultivate the mind of enlightenment

just as in the past the Sugatas, the Arhats, the

perfectly, fully enlightened Buddhas, the great

Bodhisattvas seated on the highest ground

have generated the mind of enlightenment.

I by the name ... from now until the attain-

ment of the essence of Buddhahood, in order to

liberate those sentient beings who are not liber-

ated, deliver those who are not delivered, give

breath to the breathless, and those who havenot fully gone beyond suffering will cultivate the

aspiration to attain the unsurpassable, perfect

and complete enlightenment.

This is the first recitation.

At the second recitation, as before you must

think that at this place where we are develop-

ing the mind of enlightenment the Buddhas and

their children of the ten directions, the six orna-


28/65


bay to dong truyen tha t c Phat Thch-caeu ang thc s hien dien. Cung vay, t Tay

Tang (X Tuyet) hay quan tng s hien dientai ay cua hai mi lam v e t ao sGuruRinpoche,1 tam bac tr minh trong so nhngbac thay au tien cua dong Nyingma [NinhMa]; nam v to cua dong Sakya [Tat-ca]; cac

v Lama thuoc truyen thong ao Qua (Pathand Fruit); ba v sang lap phai Kagyu [Ca-nh-c] la Marpa, Milarepa va Gampopa; baanh em nhaKhampa vaKyobpa Jigten Gonpotrong so cac v Lama dong Kagyu; Jowo Je,

Ngok va Drom thuoc giai oan ban au cuadongKadam [Ca-ng], cung vi v aiLamaTsongkhapa (Tong-khach-ba), v cha lanh va

nhng theo a so th hai bac thanh gia sieu pham (angsieu viet) la ngai Ngrjuna (Long Tho) va ngai Asaga(Vo Trc); con sau bac ai phap kh (sau Bao trang)

la ryadeva (Thanh Thien) Vasubhandu (The Than),Guaprabha (c Quang), Shkyaprabha (Thch-caQuang), Dignga (Tran-na) va Dharmakrti (Phap Xng).Cac v nay eu song trong khoang t the ky th nhat enthe ky th tam. (ND)

1 Guru Rinpoche: tc ngai Padmasambhava, con c dchla Lien Hoa Sanh. (ND)

ments and the two supremes of India, the eight

great adepts and the seven lineage holders of

the Buddha are actually present. Likewise, from

the Land of Snow, visualize the presence here

of the twenty-five disciples of Guru Rinpoche,

the eight knowledge holders among the early

Nyingma masters; the five patriarchs of theSakya, the Lamas of the Path and Fruit tradi-

tion; the three founders of the Kagyu, Marpa,

Milarepa and Gampopa; the three Khampa

brothers and Kyobpa Jigten Gonpo among the

Kagyu lamas; and Jowo Je, Ngok and Drom

of the early Kadam; likewise the great lama


29/65


cac e t cua ngai, nhng vLama thuoc phaiTanKadam.1

Hay ngh rang hien dien ni ay con conhng v Lama va ch Bo Tat cua ca bontruyen thong Tay Tang, la nhng v a nuoidng tam Bo-e, thc hanh Chanh phapva truyen lai cho the he chung ta nhng tac

pham tuyet vi. Hay quan tng nhng bacv nhan nay ang trc ban va chng minhviec ban tho nhan gii luat e phat tamBo-e.

Chung quanh ta la nhng chung sinh atng la me ta, t vo thuy en nay von luont te. Ho khat khao hanh phuc nhng luonanh mat hanh phuc, ho khong mong muonkho au nhng luon chm trong au kho.Cung giong nh ban, tat ca nhng chung sinhay eu khao khat hanh phuc va khong mong

muon kho au, trong y ngha nay th tat cachung ta eu nh nhau. Tat ca chung ta eubnh ang trong quyen mu cau hanh phuc

1 Tan Kadam la trng phai do ngai Tsongkhapa sang lap,nhan manh vao viec tu tap theo ung tinh than nhng liday ban au cua ngai Atisha (A-e-sa).

Tsongkhapa, the father and his sons, and the

lamas of the new Kadampa.

Think that the lamas and Bodhisattvas of all

four traditions of Tibet who have cultivated the

mind of enlightenment, practised the Dharma

and bequeathed us their wonderful works are

present. These great beings should be visual-

ized before you bearing witness to your taking

the precepts for generating the mind of enlight-

enment.

We are surrounded by all mother sentient

beings, who have been kind over beginningless

time. They desire happiness but are deprived

of it, they do not want suffering, but they are

immersed in it. All of them like yourself desire

happiness and do not want suffering, in this

way we are all the same. We are also equal in

having the right to have happiness and remove

suffering. We are also the same in possessing

the Buddha essence within our minds. So, you


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va loai tr kho au. Chung ta cung bnh angtrong viec san co tanh Phat. V the, ban phai

ngh rang co c than ngi quy bau nay vagap c Phat phap la ieu rat hiem co. acbiet la ca Kinh ien va Mat ien eu hienhu va ban a gap c nhng bac thayaitha. V vay, ban hay ngh rang: Toi phainam lay c hoi nay va nhanh chong at enChanh ang Chanh giac v li ch cua hetthay vo so chung sinh. Bang s phat khiquyet tam dung manh nh vay, ban hay ngh:Toi se phat tam Bo-e va lap lai [phan phatnguyen] nh trc.

Trong lan tung oc th ba, ban nen suyngam rang s v ky giong nh mot re cay oc.Trong khi o s quan tam en ngi khacgiong nh mot re cay thuoc va la coi nguoncua c hanh.

Ngay luc nay ay, chung ta a c sinhra lam ngi va co kha nang phan biet ungsai, tot xau. Chung ta a gap c nhng banong tu, co c hoi e hoc hoi Phat phap, vachung ta cung co c hoi e hoc hoi nhng

should think that you have found something

very rare when you attained this precious hu-

man life and met with the doctrine of the Bud-

dha. In particular, both doctrines of sutra and

tantra are present and you have met with mas-

ters of the Mahayana. Therefore, think, I must

seize this opportunity and before long attain the

state of an omniscient conqueror for the benefit

of all countless sentient beings. By generating

such a courageous resolve you should think I

will cultivate this mind and repeat as before.

At the third recitation, you should reflect thatselfcenteredness is like a poisonous root, while

consideration for others is like a medicinal root

and the source of the collection of virtue.

Right now, we have attained life as a human

being and are able to distinguish between good

and bad, right and wrong. We have met with

spiritual friends and had the chance to study

the Buddhas teachings and we have had the

opportunity to study the excellent works of the


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tac pham cua cac hoc gia va nhng ai s An o va Tay Tang. T nhng tac pham nay

chung ta a hoc biet c s khac nhau giacai ung va cai sai. Do o, chung ta nhat thietphai phan biet c moi ieu ung sai.

Chung ta phan biet ung sai nh the nao?Tat ca chung ta eu mong muon tranh c

kho au. Coi nguon cua kho au chnh la sch ky, v vay chung ta phai t bo no. Tat cachung ta eu a thch hanh phuc va coi nguoncua hanh phuc chnh la s quan tam enngi khac. Chnh v the chung ta phai khi

day mot thai o quan tam en ngi khac vaphat trien hn na bat c s quan tam nao aco. Hn the na, chung ta con phai duy tr choc ieu nay mai mai.

Neu ban hoi rang tam dung manh hoan

hao vi s het long quan tam en li ch cuangi khac la g? o chnh la y tng yeuthng cham lo cho moi ngi, la tamBo-ev tha. Neu ban con thac mac lam the naoma ch Phat ton quy va cac v ai Bo Tat

scholars and adepts of India and Tibet. From

these we have learned the difference between

right and wrong, therefore we must be able to

distinguish between right and wrong.

How do we distinguish between right and

wrong? We all want not to meet with suffering.

The root of suffering is self-centeredness, sowe must give it up. We all cherish happiness

and the root of happiness is having concern

for others. So, we must generate a consider-

ate attitude towards others and increase what-

ever consideration we have already generated.What is more we have to keep on doing this

right up to the very end.

If you ask, what is that perfect courage pos-

sessing firm resolution that shows concern forothers welfare? It is the thought that cherishes

others, the altruistic mind of enlightenment. If

you also ask how the precious Buddhas and


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ma chung ta hien ang quan tng nh oitng cua s quy y a phung s het sc ln

lao cho chung sinh va Chanh phap; th okhong phai v cac ngai co the xac khoe manhcng trang, nhJetsun Mila chang han, ratyeu uoi ve mat the chat. Cac ngai lam cnh the khong phai nh vao the xac, cung

khong do ni s ong ao hay giau co, ma chnh vao tr tue cua cac ngai. S khac biet ay chnh la y tng thanh tnh thuan khietluon mang lai li lac cho ngi khac.

c Phat la hoan hao va co u moi c

tnh, c trang nghiem bi ba mi haitng tot va tam mi ve ep, v Ngai aphat tam t bi. Trong tac pham Thch lngluan (Pramavrttika), ngaiDharmakrti[PhapXng]1 co noi:

Nhan chnh yeu a ti s giac ngo lalien tuc thc hanh tam t bi.

1 Ngai Phap Xng song vao khoang the ky 7, la mot trongcac e t cua ngai Dharmapla (Ho Phap). Thch lngluan la mot ban giang chu Tap lng luan cua ngaiDignga (Tran-na), c soan ra vao khoang au the ky 6.

their offspring, who we presently visualize

as our objects of refuge, did great service to

sentient beings and the Buddha dharma. It is

not that they have huge strong bodies. Jetsun

Mila, for example, was physically weak. It is not

because of their bodies, nor because of their

troops, nor because of their wealth, it is onlybecause of their wisdom. The difference is the

pure thought which benefits others.

The Buddha is faultless, possesses all

qualities, and is adorned by the 32 major and80 minor marks, because he had generated

compassion. Dharmakirtis Commentary to the

Compendium of the Valid Cognition (Pramana-

vartika) says:

The main causal factor leading to enlight-

enment is the repeated practice of compas-

sion.


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Tng t, trong bai ke quy knh au tiencua Tap lng luan, ngai Dignga [Tran-na]

co noi rang, s d c Phat tr thanh mot bacang ton knh la v Ngai co tam nguyen lamli lac cho moi chung sinh hu tnh.1 Viecthc hanh t bi dan ti thc hanh tr huenhan hieu tnh Khong va cuoi cung dan en

s thanh tu qua Phat.

V y tng lam li cho ngi khac la coinguon cua toan bo cac cong c, chung ta nenxem ch Phat, Bo Tat la nhng tam gng vahoc hoi t cong hanh cua cac ngai. Vay cacngai hanh x nh the nao? Cac ngai khongbao gi co y nh lam ton hai bat c ai. Cacngai luon duy tr tam nguyen lam li lac chongi khac va the hien bang hanh ong giup moi ngi. Neu ban co mot tam nguyen

nh the va thc hanh cung theo cach nh thetc la ban a tr thanh Phat t. Trong dp

1 Nguyen van hai cau ke au tien nay la: pramabhtyajagaddhitaiie praamya stre sugatya tyine Handch:,;,, Le knhthanh lng, li hu tnh; Ton S, Thien The, Cu ho gia.

Likewise, in the first verse of homage in the

Compendium of Valid Cognition, Dignaga men-

tions that the Buddha became a valid person be-

cause he possessed the mind wishing to ben-

efit others. Practice of compassion leads to the

practice of wisdom realizing emptiness, which

fi

nally leads to the attainment of Buddhahood.

Since the thought of benefiting others is

the source of the entire collection of virtue, we

should take the Buddhas and their children as

our examples and learn from their mode of be-

haviour. And how do they behave? They never

maintain harmful intent towards anyone. They

maintain a wish to benefit others and display

the conduct of benefiting others. If you have

such will and conduct yourself in such a way,you have become a follower of the Buddha. On

this occasion, when you have the wisdom to


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nay, khi ban co u tr hue e tham gia vaohang ngu Phat t va sang suot phan biet c

ung sai th se co ngi hng dan cho ban.Ban hay can than ng bao gi co y i ngtat.

Hom nay, cac ban ang ng trc nga bang. Ban co the i len hoac i xuong. Ban

co the hng en hanh phuc vnh cu hay shuy diet mai mai. Hien nay, s la chon nayvan trong tam tay ban. Chung ta nen khatngng noi gng ch Phat va Bo Tat. Noingan gon la t trong tham tam ban hay phat

khi tamBo-e chan thc hng en s giacngo vien man. Neu ban ngh rang mnh cothe thc hanh c cac phap tu nay th banphai quyet tam khong bao gi t bo tamBo-e.

Hay lap lai theo toi li nguyen phat tam

Bo-e lan th ba.en ay chung ta a hoan tat viec phat

tamBo-e. Ke tiep, chung ta uc day la phaituy hy. Chung ta rat may man a phat khic mot tam thc tot ep nh vay, khi nhng

join the line of followers of the Buddha and the

wisdom to distinguish between right and wrong,

there is someone to guide you. You must be

careful never knowingly to leap from the cliff.

Today you are at a crossroads. You can

either go up or down. You can either head to-

wards permanent happiness or permanent de-struction. At present the option is still in your

hands. We should aspire to follow the exam-

ples of the Buddhas and the Bodhisattvas. In

short, from the bottom of your heart generate a

genuine aspiration to attain the unsurpassable

state of complete enlightenment. If you think

you can practise the trainings, you have to re-

solve never to abandon this mind.

Repeat after me the words for generatingthe mind of enlightenment for the third time.

With this we have finished generating the

mind of enlightenment. Next, we are told to re-

joice. We are very fortunate to have generated


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mot cach tot ep. Tat ca chung ta phai ghinh ky ieu nay trong tam. [Tat nhien] toi

khong can nhac nh nhng ai a quen thuocvi s tu tap. Neu co ai trong cac ban khongchu tam lam en s tu tap th t nay cac bannen thay oi cach ngh cua mnh.

Khi mot gia nh tr nen kha gia hn,

ho se cai thien nhu cau an mac. Hom naychung ta a co c hoi hoc hoi c oi ieu veChanh phap va a c dan nhap phan naovao y ngha Chanh phap. Cac ban nen caithien cung cach ng x cua mnh e cho thay

la ban a c giau co hn ve Phap bao. Cacban khong nen noi nang tho lo va nhng aithng cai co hung hang th nen c x hienhoa hn. Nhng ai trong cac ban von thnghep hoi bun xn th hay m rong ban tay [ban

phat]. Co nhng con ngi ma khi va mmieng ra ban a ngh ngay la ho ang noidoi. V vay hay co gang han che toi a nhngli noi doi va c x chan that. ieu nay ratquan trong.

fully concluded. We should all keep this well

in mind. There is no need for me to tell those

who are accustomed to the practice. If some of

you are not very attentive to your practice, you

should change your colour from now on.

When a family becomes more prosperous,

they improve their clothes and eat better food.Today, we have had this opportunity to learn

a little about the Dharma and have had some

introduction to the meaning of the Dharma. To

show that you have become richer in the Dhar-

ma wealth, your conduct should improve. You

should not speak roughly and those who are

usually quarrelsome and aggressive should be

gentler. Those of you who are normally miserly

should open your hands. There are some peo-

ple, who, the moment they speak to you, you

think he is lying. So, try to keep your lies to

a minimum and behave honestly. This is very

important.


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Noi tom lai, cho du ban khong the lam lich cho ngi khac th ch t cung ng lam

hai ho. Hay luon ghi nh ieu nay. Li khuyenquan trong nhat toi co the a ra cho ban lahay gn gi mot trai tim nhan hau. ay chnhla phan sinh ong nhat cua giao phap. Datren nen tang cua mot trai tim nhan hau totep ma ban [lam tat ca moi viec nh] hoc hoi,

cau nguyen hang ngay, thc hanh cac phaptu va lam cong viec kiem song. Neu ban cothe lam c nh vay th hy vong la moi viectrong nhng kiep song tng lai cua ban sengay cang tr nen tot ep hn.

Cuoi cung, chung ta nen cau nguyen vahoi hng tat ca cong c tu tap cho s hngthnh cua Phat phap noi chung va chan ly cothe rong truyen khap Tay Tang noi rieng.V the, nguyen cho nhng li day trong Kinhien va Mat ien mot lan na lai hng thnh Tay Tang mot cach thuan tnh nh trcay; va nguyen cho ieu o gop phan trc tiepva gian tiep vao hanh phuc nhat thi cungnh hanh phuc vien man cua het thay chungsinh tng la me ta.

In short, even if you cannot benefit others,

at least do not harm them. Keep this in mind.

The most important advice I can give you is to

keep a kind heart, which is the very life of the

teaching. On the basis of a good kind heart you

should study, say your daily prayers, follow your

vocation or training and do the work by which

you earn your livelihood. If you can do this, in

future from life to life, there is hope that things

will get better and better.

Finally, we should pray and dedicate all our

virtuous practice for the flourishing of the Bud-

dhadharma in general and in particular that the

truth may prevail in Tibet. May the teachings of

sutra and tantra flourish once again in Tibet as

purely as before. And may that contribute di-

rectly and indirectly to the temporary and ulti-

mate happiness of all mother sentient beings.


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Tom lai,

Bac ho tr, Bo Tat Quan The Am,

a phat ai nguyen trc ch Phat vaBo Tat.

La se che ch bao ho cho X Tuyet.

Cau mong cho ket qua tot ep [cua li

nguyen nay] se nhanh chong chn mui

vao hom nay.

Cau mong cho chung ta nuoi dng c

tam Bo-e cao quy va sieu viet,

Ma trc ay cha tng c nuoi dng.

Va cau mong cho tam Bo-e a c

nuoi dng se khong thoi that,

Ma ngay cang phat trien ln manh hn.

Dch [t Tang ng] sang Anh ng: Ven.Lhakdor, Dorje Tseten vaJeremy Russell.Trch t: CH YANG, The Voice of Tibetan

Religion & Culture, Bai so 6.Bien tap:Pedron Yeshi va Jeremy Russell.

In short,

The protector, Avalokiteshvara,

Made vast prayers before Buddhas and

Bodhisattvas

To thoroughly take care of the Land of

Snow;

May the good result quickly ripen today.May we cultivate the supreme precious

mind of enlightenment

That has not been cultivated

And may that which has been cultivated

not decline

But flourish higher and higher.

Translated by Ven. Lhakdor, Dorje Tseten and

Jeremy Russell.

From CH YANG, The Voice of Tibetan Religion

& Culture No.6

Editors: Pedron Yeshi & Jeremy Russell.


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80 81

TON GIAO CO THEONG GOP G CHO

NHAN LOAI?

WHAT CAN RELIGIONCONTRIBUTE TO MANKIND

Bi ging ca

c t-lai Lt-ma XIVThe translation group of this

book dedicate this work to His

Holiness the Dalai Lama 14th.

Nhng ngi thc hienxin knh dang ban dch nay len

c at-lai Lat-ma XIV.


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82 Ton giao co the ong gop g cho nhan loai? 83What can religion contribute to mankind?

TON GIAO CO THE ONG GOP GCHO NHAN LOAI?

Bai giang cua ngai Tenzin Gyatsoc at-lai Lat-ma XIV

Trc khi thao luan ve nhng ong gopcua ton giao, viec at ra cau hoi rang

nhan loai can en nhng g co the la hu ch.Cau tra li n gian la loai ngi, that ra

la tat ca chung sinh, thng xuyen tm kiemhanh phuc, vt qua nhng bat on va tranhxa au kho. Cho du tng ca nhan hay nhomngi co the oi dien bat ky van e g ichang na, cho du ho giau hay ngheo, co hoc

hay that hoc, iem chung la tat ca eu mongmoi at c hanh phuc ben vng. La conngi, tat ca chung ta eu co mot than thevat chat, thnh thoang au om hay b cac baton khac. Va chung ta eu co nhng cam xuc

WHAT CAN RELIGION

CONTRIBUTE TOMANKIND?

By Tenzin Gyatso

His Holiness the Dalai Lama XIV

Before discussing what religion can contrib-

ute, it may be helpful to ask what it is that man-

kind needs. The simple answer is that all hu-

man beings, in fact all beings, constantly seek

to find happiness and to overcome problems

and avoid suffering. No matter what particular

problems individual people or groups of people

may face, whether they are rich or poor, edu-

cated or uneducated, what is equally common

to all is the wish for lasting happiness. As hu-

man beings we all have a physical body, which

at times gives rise to sickness and other prob-

lems, and we all have emotions, such as anger,


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nh gian d, ghen hn va tham lam; ongthi ta cung co nhng tnh cam tch cc nh

yeu thng, bi man, t te, nhan nhuc... Tatca nhng ieu o eu nam trong ban chat conngi. Cung vay, moi ngi eu mong muonhanh phuc va khong muon kho au.

Ngay nay, nh tien bo khoa hoc ky thuat,

nhieu ngi tren the gii co cuoc song vatchat c cai thien, hng nhieu tien nghiva c hoi ma cha ong ho tham ch cha tngm tng en. Nhng neu hoi s phat trienvat chat nay co that s loai bo c au kho

cua nhan loai hay khong th cau tra li lakhong. Nhng kho au can ban cua con ngivan con o. Con ngi van khong co c caiho muon va van t thay mnh trong nhnghoan canh khong vui. Mac du co nhieu tien

nghi hn, ngi ta van cam thay co n, thatvong va tam hon bat an.

Trong so nhng van e bat on ma toanthe nhan loai phai oi mat, co mot so nhthien tai, bao lut va han han chang han,

jealousy and greed, while on the positive side

we have love, compassion, kindness, tolerance

and so forth. These are all part of human na-ture. Likewise, everyone wants happiness and

does not want suffering.

Today, due to progress in science and tech-

nology many people throughout the world expe-rience some material improvement in their lives

and benefit from facilities and opportunities that

their forefathers never even dreamt of. How-

ever, if we ask whether this material develop-

ment has really eliminated human suffering, theanswer is no. Basic human distress remains.

People continue not to get what they want and

find themselves in unpleasant circumstances.

Despite greater comfort people experience

loneliness, frustration and mental restlessness.

Of the problems which face mankind as a

whole, some, like natural disasters, floods and

drought for example, we can do nothing about,


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chung ta chang the lam g c ca, nhng conhng van e khac la do con ngi tao ra.

Cac van e nay bao gom nhng mau thuangia con ngi vi nhau ve chung toc, y thche, tn ngng v.v... ieu nay rat ang buon,v du cho mot ngi co thuoc bat ky chung tocnao i chang na th trc het ngi ay van

la mot thanh vien trong ai gia nh nhanloai. Con noi ve y thc he va ton giao th mucch la mang en li lac cho con ngi chkhong phai e lam nen tang cho s oi auva bao lc. ieu quan trong la phai nh rangmuc ch cua cac y thc he va ton giao khacnhau la phuc vu con ngi va thoa man nhucau cua ho. Ch rieng trong the ky [hai mi]a co hai tran ai the chien va nhieu cuocxung ot khu vc, ong thi s giet choc lucnao cung tiep dien quanh ta. Hien nay, chung

ta eu song trong hiem hoa hat nhan, chu yeula do xung ot ve y thc he.

Mot nhom van e bat on khac do conngi tao ra lien quan en quan he gia con

but other problems are man-made. They in-

clude conflicts that arise between human be-

ings over issues of race, ideology, religious

faith and so forth. This is very sad, for whatever

race a person belongs to he or she is primarily

a member of the human family. With regard to

ideology and religion, these things are intend-ed to bring benefit to people and not to be a

ground for antagonism and violence. It is im-

portant to remember that the purpose of differ-

ent ideologies, religious systems and so forth

is to serve human beings and fulfill their needs.In this century alone there have already been

two great world wars and many local conflicts,

while killing continues to go on all around us all

the time. In the meantime we all live under the

nuclear threat, largely because of ideological

conflicts.

Another category of man-made problems

concerns the relations between people and


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ngi va trai at, hay moi trng song, lanhng van e sinh thai va o nhiem. Bat ky

nhng kho khan nao ma nan pha rng, onhiem at, nc va khong kh ang gay racho the he chung ta, ro rang la se tr nen toite hn nhieu trong tng lai, tr phi chung tabat tay lam mot ieu g o. Va ieu g o

la hoan toan co the thc hien, v ay eu lanhng van e bat on do chnh ta con ngi gay ra va v vay co the c dng lai hay tnhat la giam thieu neu ta muon.

Hien nhien la s phat trien vat chat co

ch cho nhan loai va cung cap nhieu tien nghican thiet. Nhng chung ta a i en mot tnhtrang can thiet phai xem xet lai la lieu conhng lnh vc phat trien nao khac ngoai sphat trien rieng biet ve vat chat ma toi ae cap tren hay khong? S phat trien vatchat a mang lai cac tac dung phu: o la sgia tang tnh trang tinh than bat an, lo langva s hai; va chnh nhng ieu nay oi khilai t bieu hien thanh bao lc. Cam xuc cuacon ngi sa sut. V du, mac du s that la

the earth or the environment, problems of ecol-

ogy and pollution. Whatever difficulties defor-

estation and pollution of the earth, water and

air may present to our generation, they are

clearly going to be much worse in the future un-

less something is done. And something can be

done, because these are all problems made by

I man and thus can be unmade or at least re-

duced if we, choose.

There is no question that material develop-

ment is good for mankind and provides many

necessary benefits. But we have reached a

point where it would be worthwhile examining

whether there are areas of development other

than the material one alone as I have already

mentioned. There are certain side-effects ofmaterial development: there is an increase of

mental unease, worry and fear, and this in turn

sometimes expresses itself in violence. There

is a decline in human feeling. For example, al-


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chien tranh luon ton tai xuyen suot lch s,nhng co s khac biet gia chien tranh tay

oi gia cac ca nhan trong qua kh va kieuchien tranh ieu khien t xa nh hien nay.Neu ban co dung mot con dao e giet ngith ieu o t nhien la kho khan v ban phaichu ng viec oi mat nhn thay mau ngio o, nhn noi thong kho cua ngi o vanghe tieng keu thet au n. Co mot cai g ot nhien lam ban chun tay. Nhng neu bandung mot khau sung trng co ong ngam thviec o tr nen vo cung de dang hn. Hau nhla vay, neu ban khong ban tam. Nan nhan

khong y thc c s hien dien cua ban, banch can ngam, bop co, nhn i cho khac vathe la xong. D nhien la tnh the tr nen toite hn trong trng hp s dung vu kh hatnhan va cac vu kh ieu khien t xa khac. Cai

thieu thon ay la mot cam xuc con ngi,mot y thc trach nhiem.

Neu chung ta quan sat ky con ngi thchung ta se thay rang, ben canh kha canhvat chat, con co mot yeu to rat hieu dung

though it is true to say there has always been

fighting throughout history; there is a difference

between the hand-to-hand fighting between in-

dividuals in the past and the remotely controlled

warfare of the present. If you were to try to kill

someone with a knife it would naturally be dif-

ficult because you have to be able to cope with

seeing his blood, his anguish and hearing his

screams of pain; natural restraint arises. But if

you use a rifle with telescopic sights it is so much

easier, almost as it is if it did not concern you.

The victim is unaware of you, you simply aim,and pull the trigger, look away and it is done. Of

course, the situation is even worse with regard

to nuclear and other remotely controlled weap-

ons. What is lacking here is a sense of human

feeling, a sense of responsibility.

If we look carefully at human beings we will

find that besides the physical aspect, there is

another very effective factor - consciousness or


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khac la y thc hay tam. au co con ngi, o luon co y thc. Do o, e giam thieu cac

van e bat on do con ngi gay ra th tam layeu to chnh. Du la nhng van e lien quanen kinh te, bang giao quoc te, khoa hoc, kythuat, y hoc hay sinh thai, hay bat ky phngdien nao, mac du co ve nh chung nam ngoai

tam kiem soat rieng le cua bat ky ca nhannao, iem chnh van la ong c hanh ongcua con ngi. Neu ong c hanh ong la batcan hay khong c can nhac than trong atse nay sinh van e bat on. Neu co ong c totth hanh ong tiep theo se phat trien theohng tot.

Co ve nh phan tri thc, tr nao cua conngi a phat trien rat nhieu va c tandung, nhng chung ta a co phan nao o xao

lang phan tam hon; y toi muon noi en sphat trien thien tam, tnh yeu, long bi manva khoan dung. Do thieu i phan tam honnen mac du chung ta a phat trien rat nhieuve mat vat chat, ieu o van khong mang lai

mind. Wherever there is a human being there is

always consciousness. So, in order to reduce

man-made problems the human mind is a key

factor. Whether they are problems of econom-

ics, international relations, science, technology,

medicine, ecology or whatever, although these

seem to be issues beyond anyone individuals

control, the central point is still human motiva-

tion. If the motivation is careless or poorly con-

sidered, problems will arise; if the motivation is

good then the consequent action will develop in

a positive way.

It seems that although the intellect, the

brain aspect of human beings has been much

developed and put to use, we have somehow

neglected the heart aspect, by which I meanthe development of a good heart, love, com-

passion, kindness and forgiveness. Due to this

lack of heart, although we may have much ma-


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Nhng tr lc ln nhat cho viec nay la sgian d, thu han, lo s, nghi k. V the, trong

khi ngi ta van noi chung chung ve viec giaitr quan b tren the gii, th mot kieu buongvu kh trong noi tam la can thiet. Van e ay la lieu chung ta co the giam thieu nhngt tng tieu cc nay va gia tang nhng thai

o tch cc c khong? Chung ta co the suyxet trong i song hang ngay cua mnh exem s gian d co chut gia tr nao khong, vatng t, chung ta co the suy ngh ve cac tacdung tieu cc hay tch cc cua long bi man vatnh yeu.

Lay v du, v con ngi la nhng ong vatxa hoi nen ho co ban tot lan ban xau. Nhngngi luc nao cung gian d th trong hau hetcac trng hp rat hiem khi co s bnh antrong tam hon, nhng nhng ngi ban chat

tram tnh thng c an on hn va co nhieuban be that s, la nhng ngi ban sat canhben ho khi thanh cong cung nh luc that bai.Nhng ngi ban nh the khong the co cnh vao s gian d, ganh ghet hay tham lam,

man beings. The most powerful obstacles to

this are anger, hatred, fear and suspicion, so

while people talk about disarmament in the

world at large, some kind of internal disarma-

ment is necessary. The question is whether we

can minimize these negative thoughts and in-

crease positive attitudes. We can examine ourdaily life to see if there is any value in anger

and likewise we can think about the negative or

positive effects of compassion and love.

For example, since human beings are so-

cial animals they have good friends and bad

friends. People who are always angry have in

most cases very little mental peace, but those

who are calm by nature have more peace and

more true friends, true friends who remain with

them through success and failure. Such friends

are not acquired through anger, jealousy or


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h h kh ti P l ti h th i i


50/65


va nhan nhuc. oi khi ngi ta co an tngrang khoan dung va nhan nhuc la khong co

ca tnh, thieu cam xuc, nhng that ra khongphai vay, chung sau sac va hieu qua hn nhieuso vi s hoan toan dng dng. Mot so ngicung cam thay rang long khoan dung va nhannhuc la dau hieu cua s yeu uoi. Ngc lai,

chnh san han va that vong mi la nhng dauhieu cua s yeu uoi. Gian d phat sinh t shai va s hai phat sinh t s yeu uoi hayt ti. Neu ban co long can am va qua quyet,ban se bt s hai hn va ket qua la ban tgian d hay that vong hn.

Hien nay viec thc hanh cac phng phape giam bt s gian d va phat trien longkhoan dung co the c ap dung cho moi hethong tn ngng, tham ch cho ca nhng

ngi khong co c tin, bi v la con ngi thai cung can en long khoan dung va s canam. Theo quan iem Phat giao, co chn oitng hay tnh huong lam khi sinh s giand: o la nhng tnh huong (1) khi toi a b

tience. People sometimes have the impression

that tolerance and patience are neutral, lack-

ing feeling, but they are not, they are muchdeeper and more effective than mere indiffer-

ence. Some people also feel that tolerance and

patience are signs of weakness. On the con-

trary, anger, hatred and frustration are a sign

of weakness. Anger comes from fear and fear

comes from weakness or a feeling of inferior-

ity. If you have courage and determination, you

will have less fear and consequently you will be

less frustrated and angry.

Now, the practice of methods to reduce an-

ger and increase tolerance is adaptable to ev-

ery religious system, even for those people who

have no faith at all, for so long as you are a hu-

man being you will always need tolerance and

courage. From a Buddhist point of view there

are nine objects or situations which give rise to

anger: situations in which I have been harmed, I

h h i (2) b h h i h (3) b b i h d I ill b h d i il l


51/65


ham hai, (2) ang b ham hai hoac (3) se bham hai; tng t, la nhng tnh huong khi

(4) nhng ngi than cua toi a b ham hai,(5) ang b ham hai hoac (6) se b ham hai; vanhng tnh huong (7) khi nhng ke thu cua toia c hanh phuc, (8) ang hanh phuc hoac(9) se hanh phuc. Trong o, nghiem trong

nhat la tnh huong khi toi ang b ham hai.Vao nhng luc o, cach oi tr gian d la

xem xet ban chat cua oi tng ang thc sham hai chung ta, xet ky xem no ang hamhai chung ta mot cach trc tiep hay gian tiep.

Gia s chung ta ang b anh bang mot caygay. Cai g trc tiep lam hai ta? Cay gay.Con nguyen nhan sau xa nhat ang gian tieplam hai ta khong phai la ke ang cam gayma la cn gian thuc ay ngi o anh ta. Do

o, chung ta khong nen tc gian vi ban thanngi o.

Mot phung phap khac co the hieu quatrong mot so tnh huong nhat nh, la khiang b ngi nao o ham hai, hay ngh rang

am being harmed, or I will be harmed; similarly,

situations in which my dear ones were harmed,

are being harmed or will be harmed; and situ-

ations in which my enemies were happy, are

happy or will be happy. Of these, perhaps the

most important is the situation in which I am

being harmed.

At such times, a way to counter anger is

to investigate the nature of the object which is

actually harming us, examining whether it is

harming us directly or indirectly. Suppose we

are being hit with a stick, what is directly do-

ing us harm? the stick. The root cause which

harms us indirectly is not the person wielding

the stick, but the anger which motivates him to

hit us, so it is not the person himself with whom

we should feel angry.

Another method which can be effective in

certain circumstances is, when someone is

harming us to remember at the time that we

l h t th kh kh h could be experiencing far greater difficulties


52/65


luc o chung ta co the gap kho khan hay aukho hn the nhieu. Khi ta nhan ra rang co

nhng ieu te hai hn nhieu co the a xayen cho ta th nhng kho khan ma ta angoi dien se giam nhe i va de giai quyet hn.Phng phap nay co the c ap dung cho moivan e bat on. Neu ban nhn mot van e c

ly gan th trong no co ve rat ln nhng khinhn t xa th no trong be hn nhieu va ieunay co the giup oi tr cn gian. Tng t,khi mot tham kch xay ra, viec chung ta phantch xem co bien phap khac phuc nao haykhong la rat hu ch, va neu thc s khongco cach nao khac phuc th lo lang cung vo ch.

S gian d la ke thu thc s cua chung ta.Cho du no trong long cua ta, ban be ta hay kethu ta th no van la ke thu thc s. No khongbao gi thay oi, ban chat cua no luon la gayhai. Nhng con ngi th khong phai luon coban chat gay hai. Hom nay ngi ay co the lake thu te hai nhat cua ban nhng ngay maihoac nam sau anh ta co the tr thanh ngi

could be experiencing far greater difficulties

and worse sufferings. When we recognize that

there are much worse things that could hap-pen to us, the difficulties that we are facing are

reduced and become easier to cope with. This

technique can be applied to all sorts of prob-

lems. If you look at a problem close to, it seems

very big, but from a distance it appears muchsmaller, and this can help counter anger. Simi-

larly, when a tragedy takes place, it can help if

we analyse whether there is any way of over-

coming it, if there really is not, then there is no

use in worrying about it.

Anger is our real enemy. Whether it is in our

mind, our friends mind or our enemys mind,

anger is the real foe. It never changes; its na-

ture is always harmful. However, a human beingdoes not always have a harmful nature, he may

be your worst enemy today, but tomorrow or

next year he may become your best friend. So,

ban tot nhat Do o khi mot ngi ang c x when a human being is behaving like an enemy


53/65


ban tot nhat. Do o, khi mot ngi ang c xnh ke thu va lam hai ta, ta khong nen oan

trach ngi ay. ong c cua ngi ay se congay thay oi. Cai ang trach thc s la cngian hay thai o tieu cc cua anh ta. Moi khicn gian troi day trong bat ky ngi nao thno luon gay rac roi.

e oi tr cn gian, chung ta can phattrien long nhan nhuc va khoan dung. Trongy ngha o, e ren luyen long nhan nhuc vakhoan dung th chung ta can co mot ke thu,mot ke thu la con ngi. Neu khong th ta

khong co c hoi thc hanh. Cho du ke thu coong c xau hay tot th tnh huong eu co licho chung ta v s gay hai cua ke o tao choi cho ta phat trien tam nhan nhuc va ththach sc manh

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