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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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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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10 Phat tam Bo-e 11Generating the mind of enlightenment
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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12 Phat tam Bo-e 13Generating the mind of enlightenment
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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14 Phat tam Bo-e 15Generating the mind of enlightenment
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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16 Phat tam Bo-e 17Generating the mind of enlightenment
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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18 Phat tam Bo-e 19Generating the mind of enlightenment
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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20 Phat tam Bo-e 21Generating the mind of enlightenment
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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22 Phat tam Bo-e 23Generating the mind of enlightenment
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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24 Phat tam Bo-e 25Generating the mind of enlightenment
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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26 Phat tam Bo-e 27Generating the mind of enlightenment
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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28 Phat tam Bo-e 29Generating the mind of enlightenment
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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30 Phat tam Bo-e 31Generating the mind of enlightenment
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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32 Phat tam Bo-e 33Generating the mind of enlightenment
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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36 Phat tam Bo-e 37Generating the mind of enlightenment
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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38 Phat tam Bo-e 39Generating the mind of enlightenment
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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40 Phat tam Bo-e 41Generating the mind of enlightenment
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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42 Phat tam Bo-e 43Generating the mind of enlightenment
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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44 Phat tam Bo-e 45Generating the mind of enlightenment
(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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46 Phat tam Bo-e 47Generating the mind of enlightenment
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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48 Phat tam Bo-e 49Generating the mind of enlightenment
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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50 Phat tam Bo-e 51Generating the mind of enlightenment
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
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52 Phat tam Bo-e 53Generating the mind of enlightenment
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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54 Phat tam Bo-e 55Generating the mind of enlightenment
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 Tatc ton knh 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-
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56 Phat tam Bo-e 57Generating the mind of enlightenment
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
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58 Phat tam Bo-e 59Generating the mind of enlightenment
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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60 Phat tam Bo-e 61Generating the mind of enlightenment
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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62 Phat tam Bo-e 63Generating the mind of enlightenment
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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64 Phat tam Bo-e 65Generating the mind of enlightenment
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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66 Phat tam Bo-e 67Generating the mind of enlightenment
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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68 Phat tam Bo-e 69Generating the mind of enlightenment
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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70 Phat tam Bo-e 71Generating the mind of enlightenment
ieu kien noi tam va ngoai canh eu hoi u.ng bao gi e tam thc tot ep nay thoi
that. Khi ban co gang thc hanh tamBo-e,ban co the thay la that rat kho e lam cmot ieu g o co li cho het thay chung sinhhu tnh. Nhng ve mat tinh than chung tanhat thiet phai co s dung manh e phung s
li ch cua tat ca chung sinh hu tnh ma hoantoan khong co chut ac y oi vi bat c chungsinh nao. Ban nhat nh se at c ieu nayneu ban co gang phat trien tam dung manh.Khong can thiet phai giang giai g them ve
phan giao phap ma toi va trnh bay.Bay gi va ung mi hai gi, va ni ay
la mot a iem ac biet. Tay Tang, x scua chung toi, X Tuyet, truyen thongKagyucua chung toi co bon dong truyen ln va tam
chi phai nho, trong o dong Drikung Kagyugan ay va mi xay dng xong tu vien minay. Sau le khanh thanh, trong hai ngay quachung ta a tao c mot moi lien ket tnngng vi nhau va s kien nay a ket thuc
such a good mind, when the external and inter-
nal circumstances have come together. Never
let this good mind decline. When you try to put
it into practice, you may find that it is difficult to
do something for all sentient beings. But men-
tally we must have courage to work for the ben-
efit of all sentient beings without holding ill willtowards any of them. You will accomplish this,
if you try to increase your courage. There is no
need to give any additional explanation of the
teachings I have already given.
It is exactly twelve oclock now. The place is
distinguished. In our country, the Land of Snow,
our Kagyu Tradition has four major and eight
minor divisions, of which the Drikung Kagyutradition has recently constructed a new insti-
tute. After the inauguration, we have created a
religious connection with each other over the
last couple of days and this has been success-
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72 Phat tam Bo-e 73Generating the mind of enlightenment
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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74 Phat tam Bo-e 75Generating the mind of enlightenment
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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76 Phat tam Bo-e 77Generating the mind of enlightenment
Nhan dp ac biet nay, chung ta c tuhop tai ay, toi muon cam n nhng ngi
a tch cc to chc buoi hop mat nay. V the,chung ta hay cau nguyen cho viec sang lap tuvien nayse thanh tu theo ung ky vong vad tnh cua chung ta ma khong gap bat ky trngai nao.
Ngai Sakya Dagtri Rinpochey1 va hai vDrikung Kyabgon,2 cac v Tu vien trng vacac v nhan truyen tha Giao phap khac cungeu hien dien ay. Toi chac chan rang cac
ban se nhan lay trach nhiem duy tr nhngmuc ch tot ep cua mnh. Toi mong moi cacban tiep tuc lam nh the mot cach dung manhtrong giai oan kho khan nay. Hay quan tamen sc khoe va lam viec tch cc. Tat ca chco the tashi delek![ Chuc moi ieu totlanh!]
1 V hien nay ng au dong truyen kya.2 Cac v hien nay ng au dong truyen Drikung Kagyu.
On this particular occasion we have gath-
ered at this place - and I want to thank those
who worked hard to organise it. So let us pray
that the establishment of Shedra and Drubdra
will be accomplished according to our hopes
and plans without hindrance.
Sakya Dagtri Rinpochey, the two Dri-
kung Kyabgons, Abbots and other Dharma
holders are here. I am sure that you will alltake responsibility and maintain your good
intentions. I request you to continue to do
so courageously in this difficult time. Take
care of your health and work hard. Thats all
- tashi delek!
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78 Phat tam Bo-e 79Generating the mind of enlightenment
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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84 Ton giao co the ong gop g cho nhan loai? 85What can religion contribute to mankind?
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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86 Ton giao co the ong gop g cho nhan loai? 87What can religion contribute to mankind?
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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88 Ton giao co the ong gop g cho nhan loai? 89What can religion contribute to mankind?
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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90 Ton giao co the ong gop g cho nhan loai? 91What can religion contribute to mankind?
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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92 Ton giao co the ong gop g cho nhan loai? 93What can religion contribute to mankind?
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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94 Ton giao co the ong gop g cho nhan loai? 95What can religion contribute to mankind?
s thoa man hoan toan hay s bnh an trongtam hon. Nhng g chung ta can la s phat
trien tinh than song song vi s phat trienvat chat. Neu hai yeu to nay ket hp th tatca chung ta se cam thay hanh phuc va bnhan hn. iem then chot ay la s phat triencam xuc c ban cua con ngi, ngha la s
chan that, s ci m chan thanh, tnh yeuchan that, thien tam va s ton trong oi vinhng ngi khac nh anh ch em mot nha.
Van e hoa bnh dai lau va that s trenthe gii lien quan en con ngi nen cam xuc
noi tren cung la nen tang c ban. Vi tam bnhan, hoa bnh that s tren the gii co the atc. ay, tam quan trong cua trach nhiemca nhan hoan toan ro rang, bi v trang thaian bnh phai c tao ra trong chnh t than
moi ngi, sau o mi [co the] c tao ratrong gia nh va tiep en la trong cong ong.
e tao ra s an bnh noi tai, ieu quantrong nhat la thc hanh long bi man, tnhyeu, s hieu biet va tran trong con ngi.
terial progress, it does not provide full satisfac-
tion or mental peace. What is needed is mental
development along with material development
if these are combined we shall all feel happier
and calmer. The key point is developing a basic
human feeling, which means genuine sincerity,
genuine openness, genuine love and kindnessand respect for others as brothers and sisters.
The question of genuine lasting world
peace concerns human beings, so this human
feeling is also the basis for that. Through innerpeace, genuine world peace can be achieved.
Here the importance of individual responsibility
is quite clear, for an atmosphere of peace must
be created within oneself, then it will be created
in the family and then in the community.
In order to create inner peace, what is most
important is the practice of compassion and
love, human understanding and respect for hu-
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96 Ton giao co the ong gop g cho nhan loai? 97What can religion contribute to mankind?
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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98 Ton giao co the ong gop g cho nhan loai? 99What can religion contribute to mankind?
ma la nh vao tnh yeu chan that, long biman, s ci m va chan thanh. Nh vay, ro
rang nhng t tng tieu cc la tac nhan huyhoai hanh phuc va nhng t tng tch cc lanhan to tao ra hanh phuc.
Mac du s gian d oi khi co ve nh motyeu to phong ve, nhng thc te th no huy
hoai s bnh an va hanh phuc cua chung ta vatham ch huy hoai ca kha nang thanh cong.S thanh cong hay that bai phu thuoc vao skhon ngoan va tr thong minh cua con ngi,la nhng yeu to khong the hoat ong tot dianh hng cua s gian d. Khi chung ta ang
chu anh hng cua s gian d va thu han,nang lc phan oan cua chung ta b suy yeu.Hau qua la chung ta theo uoi nhng muc tieusai lam hoac ap dung phng phap sai va ieunay dan en that bai. Vay th v sao gian d
lai sinh khi? V trong tham tam co mot nois hai nao o, cho nen s hai la nguyen nhancua that bai.
Nhng phng phap tot nhat va manh menhat e xoa bo s gian d la long khoan dung
greed, but through honest love, compassion,
openness and sincerity. So, it is quite clear that
negative thoughts are destroyers of happiness
and that positive thoughts are creators of it.
Although anger may sometimes seem like
a defender, in fact it destroys our peace and
happiness, and even destroys our ability to
succeed. Success or failure depends on hu-
man wisdom and intelligence which cannot
function properly under the influence of anger.
When we are under the sway of anger and ha-tred our power of judgement is impaired. As a
result we pursue the wrong aims or apply the
wrong method and this leads to failure. Why
then does anger arise? Because deep down
there is some kind of fear, so fear is a cause of
failure.
The best and the most powerful methods
for eliminating anger are tolerance and pa-
h h kh ti P l ti h th i i
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100 Ton giao co the ong gop g cho nhan loai? 101What can religion contribute to mankind?
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 nhn