Dec 8, 2015

Posted by in BUDDHISM IN OTHER LANGUAGES | 21 Comments

Lesson 9: TO WASH A SHEEPSKIN COAT IN PLAIN WATER (Giặt áo da cừu trong nước)

Contemplation on “Fourteen Grievous Failures of a Buddhist Practitioner”

Lesson 9: TO WASH A SHEEPSKIN COAT IN PLAIN WATER

Almsgiving is an action of sharing one’s fortune with others. Charity is a collective/community activity of giving alms to the unfortunate. Such spirit of generosity deserves honor and respect. For a Buddhist, almsgiving and charity rank top among Six Paramitas (incld. Generosity, Discipline or Moral Conduct, Patience, Diligence, Meditation, and Wisdom). Almsgiving or Generosity also means to generate good karmas to reap fruits in the future, which are categorized as follows:

1/ Generate lots of good karmas and earn lots of blessings
2/ Generate less of good karmas and earn less blessings
3/ Generate less of good karmas but earn lots of blessings
4/ Generate lots of good karmas but earn less blessings

The fifth category has not been mentioned in sutras but Master Gampopa has asserted that:” The giving in alms and charity of things obtained by theft, robbery or deceit, is like trying to wash a sheepskin coat in plain water; and this is a grievous failure.” “A grievous failure” surely brings no good karmic fruits but consequences. Why so? Because some activities of almsgiving and charity originate from such illicit sources as “fraudulence”, “stealing”, or “robbery”.

Giặt áo da cừu

To wash a sheepskin coat in plain water

This metaphor reminds us of a Vietnamese idiom:” Like water off the duck’s back”, i.e criticism or negative things have no effect on someone, even in the slightest. Likewise, plain water cannot help wash a sheepskin coat, even if you wash for 100 years, because the skin and fleece of sheep is waterproof.

So what causes a “good deed” to the “loss of blessing” and “exhaustion of merit”? The act of theft of any form is illegal. Judicially, a thief giving his possessions or money to the others is like sowing the seeds of disease to the receiver, who will consequently be considered accomplice for helping another person to disperse and hide assets or launder money. Upon being discovered, competent authority will make report of confiscating or seizing the assets for investigation. In our country, the act of theft is subject to Article 138 of Criminal Law which shall be given a 6 month-15 year jail term.

The act of fraudulence of any form is illegal. A swindler giving his possessions or money to the other is like “passing the buck”. The receiver will become accomplice for helping the swindler launder money or turn tangible assets (objects, money) into intangible assets (fame). Upon being discovered, competent authority will seize or confiscate those exhibits for investigation. In our country, the act of appropriating property belonging to another is subject to Article 130 of Criminal Law which shall be imprisoned for 20 years or even sentenced to death if causing serious consequences.

The act of robbery of any form is illegal. A robber giving his possessions or money to the other is also like “passing the buck”. The receiver will become accomplice for helping the robber disperse and hide illegal property or launder money. Upon being uncovered, competent authority will seize or confiscate the exhibits for investigation. In our country, the act of robbery is subject to Article 138 of Criminal Law which shall be sentenced to 12-20 years imprisonment.

There are legal punishments for criminal on charge of “theft”, “deception for property appropriation”, “extortion” as well as charges for the receiver. So what is the charge for frauds in spiritual view? Master Gampopa did not say whether it is guilty or not but affirmed that is is “a grievous failure of the practitioner”; almsgiving or charitable activity gains no blessings, just like “washing a sheepskin coat in plain water”. Nonetheless, some Buddhists in this case have neglected the values of “self-respect” and “respect for others”. They fail to understand the nature of Paramitas and make use of all possible chances to give alms or do charity to “polish” their ego. Normally, such people prefer to give alms before the crowd or sound the trumpet before their charitable activities such as accompanying with the press or famous artists (singers or music composers).

image002

Doing charity with the presence of the press, a kind of flaunting?

image003

Carrying articles on head and going round the Buddha statue – an expression of devotion?

image004

A form of presenting offerings to Buddhist monks

They present offerings to the Guru before men whereas they do not care about a blind beggar dragging his legs on a filthy pavement in a sad evening. They are willing to open their pocket for a disguised beggar in a crowded restaurant to show their kindness and compassion whereas they feel so uneasy for giving their nephew a mere VND10,000 to buy dishwashing liquid, scolding him for wasteful use. In charity campaigns, they always have their image standing out among the crowd in pictures, or pretend to stand right behind or try to take the hand of famous monks, lamas and rinpoches to make people think that they are a great donor. After such a hard day, they return home, lying on bed recollecting what they had obtained, smiling complacently just like the Anathapindika in the Buddha’s time. Unexpectedly, a country fellow-man appears and asks to borrow several hundreds of thousands dong for housing rent or to buy milk for his child. Hearing the request, they go pale, tighten their lips, sit up immediately, uninterruptedly sing a “complaint song” about their financial difficulties as if they were born in a “coal depot” near a mine. In the meantime, they just went down on their knees in front of fellow practitioners yesterday, clearly stating that:” I am Tran Tu C, today in front of the Guru, granted by Buddhas of ten directions, with the presence of fellow devotees, I voluntarily donate VND20 million for the construction of pagoda. Please accept my offerings with joy and compassion!”

Normally, many rich men earning their living by theft, fraudulence or illegal appropriation, with limit knowledge of Buddhism, tend to shelter in the fame of pagodas, churches or well-known monks. They consider the real value of famous gurus as a virtual value for themselves. Some proclaim them as disciples of Master Gonam, Hungka Dorjee, Garchen, and even H.H The 12th Gyalwang Drukpa or the 14th Dalai Lama, while they fail to know what “Four foundations of Mindfulness” means, despite the fact that it is the practice of Ngondro of Tibetan Buddhism (the first practice that any Tibetan Buddhist practitioner should begin with). A self-proclaimed disciple of Ven. Thich Tri Tinh has invited an evangelizer to “teach religion” in Vietnam!? Even a rich and famous Buddhist devotee in Pagoda C, Go Vap District, Ho Chi Minh City, a disciple of Bhikkhuni T.N.L.P, regularly launches charity campaigns which are applauded uproariously by his lackeys. He is boasting about his success in realizing all teachings of The Sutra on Eight Realizations of the Great Beings? It makes me jolt up, wordless with such “Bodhisattva”!

Those earning living by deception shall never obtain good results despite their endeavor of giving alms and doing charity. How about the beneficiaries? How about pagodas, monasteries, monks and lamas who receive offerings or are donated by such charity societies? Obviously, they will have chances to live in pagodas with imposing structure and reap lots of money enough to buy private aircraft and brand new cars, or even produce films about Buddhism to get fame. Nevertheless, dirty money earned by cunning tricks is directly proportional to spiritual consequences, both towards the offerer and the beneficiary. Tibetan Buddhism canons record a case in which “A lama received foods offered by a women who has committed theft. In that evening, he got poisoned from using those foods.” Likewise, many head monks have lost their life, suffered from cancer or got into an accident during or right after the construction of their pagodas. I’ve heard stories from late-nun T.N.N.L in Trang (White) Pagoda referring to these disastrous consequences. In reality, many places have incurred such misfortunes which partly derive from getting donations earned by “theft”, “fraudulence” and “robbery”. Hence, “a grievous failure”, as asserted by Master Gampopa, should be perceived as for both the offerer and the beneficiary.

Ironically, in stead of acting silently as part of making up their mistakes, those offerers are with their nose in the air, swaggering about what they’ve done! Meanwhile, monks and nuns getting huge amounts of fund from those offerers feel “proud” of their own blessings for having such generous followers but fail to know that their wisdom life is being impregnated with spiritual poison.

Writing about this, I still remember our visit to the poorly furnished house of Mat Tich in a poor village of Chau Thanh District, Tien Giang Province two years ago. The long path to her house seemed endless. Gradually, the house’s roof rose to view after our hard time of struggling with the village’s small and narrow path on motorbikes. There was only an old set of table and chair in Mat Tich’s house, not wide enough for guests to sit comfortably. She had to borrow some chairs from the neighbors. Mat Tich is a worker. She often buys sapodillas, wipes them off at late nights and sells them at early morning market before going to work. Mat Tich’s son, Mat Dan, was a student of 10th grade, the highest education level in the village. Mat Dan was as thin as a rake and used to starve himself in the morning so regularly that he now cannot get used to having breakfast. Consequently, Mat Dan was the smallest boy in his class. Nonetheless, there is a good sign in Mat Tich’s family as her husband, Mat Tuong, who used to assist his wife in family’s works, often practices Dharma assiduously together with Mat Dan. He and Mat Dan had even crossed 15km to Song Nguyen Tantra bodhigaya mandala on the Buddhist festivals and rituals. Shouldn’t this family be worthy of our almsgiving? Or do we want to gain fame by giving alms to monks or present offerings on the occasion of Summer Retreat although deep inside we all know where such money and offerings come from!

image005

Master Gampopa

May all suffered sentient beings be given alms by honest and sincere offerers.
May all sentient beings achieve full happiness of Buddha’s nature.

July 7, 2014
Phuoc Thanh Village
THINLEY NGUYEN THANH
Translated by Mat Hue Phap

Bài 9: Giặt áo da cừu trong nước

Related posts: 

Lesson 1: PREFACE 

Lesson 2: The Bitter Taste of the Drug

Lesson 3: TO RETURN EMPTY-HANDED FROM A LAND RICH IN PRECIOUS GEMS – AND THIS IS A GRIEVOUS FAILURE 

Lesson 4: DO NOT RETURN TO THE LIFE OF A HOUSEHOLDER 

Lesson 5: To Die of Thirst on the Shore of a Lake

Lesson 6: LEANING A SHARP AXE AGAINST A TREE TRUNK

Lesson 7: Contemplation on “Fourteen Grievous Failures of a Buddhist Practitioner” – LITTLE BOM AND THE HYPOCRITE

Lesson 8: Contemplation on “Fourteen Grievous Failures of a Buddhist Practitioner” – A PARROT SAYING A PRAYER 

Lesson 9: Contemplation on “Fourteen Grievous Failures of a Buddhist Practitioner” – TO WASH A SHEEPSKIN COAT IN PLAIN WATER

More about Lesson 9: THINKING ABOUT ALMSGIVING, CHARITY AND OFFERINGS TO TRIRATNA (VÀI CẢM NIỆM VỀ BỐ THÍ, TỪ THIỆN CHO THA NHÂN, CÚNG DƯỜNG TAM BẢO)

Lesson 10: TO OFFER A MOTHER THE FLESH OF HER OWN CHILD (CHO NGƯỜI MẸ THỊT CỦA CHÍNH ĐỨA CON BÀ)

Lesson 11: A CAT LYING IN WAIT FOR A MOUSE (Mèo giết chuột)

Lesson 12: THINK ABOUT THE TEACHING OF MASTER GAMPOPA FROM THE SCANDAL OF BO DE (BODHI) PAGODA (Từ sự kiện chùa Bồ Đề suy ngẫm lại lời dạy của tôn giả Gampopa)

Lesson 13: A PHYSICIAN WITH CHRONIC DISEASE (BÁC SĨ GIỎI BỊ BỆNH KINH NIÊN ĐÁNH GỤC)

Lesson 14: A RICH MAN WHO HATH LOST THE KEY OF HIS TREASURY (KHI NGƯỜI GIÀU ĐÁNH MẤT CHÌA KHÓA MỞ KHO TÀNG CỦA MÌNH)

Lesson 15: A BLIND MAN LEADING THE BLIND (NGƯỜI MÙ DẪN DẮT MỘT NGƯỜI MÙ)

  1. Mật Hòa says:
    Mô Phật!
    Đệ vô cùng hoan hỷ và xin được tán thán thiện hạnh của huynh Mật Huệ Pháp đã dịch bài giảng “14 thất bại trầm trọng- GIẶT ÁO DA CỪU TRONG NƯỚC” của vị Thầy. Với bố cục song ngữ Anh- Việt hai bên vô cùng hợp lí, giúp cho đệ vừa có cơ hội được đọc lại bài giảng bằng tiếng Việt của Thầy, vừa có cơ hội trau dồi vốn tiếng Anh, thật vô cùng hoan hỷ.
    Cầu nguyện cho tất cả chúng sanh thành tựu hạnh phúc Phật tánh!
    Om Ah Hum!
  2. Mat Dieu Hang says:
    Dear Mat Hue Phap,
    Thank you so much for your translation of our Guru’s discourse “Lesson 9: Contemplation on “Fourteen Grievous Failures of a Buddhist Practitioner” – TO WASH A SHEEPSKIN COAT IN PLAIN WATER” which helps me to read our Guru’s teachings again.
    I understand Buddhists making the non- virtues through stealing means that they break the second precept of The Five Precepts, which leads to bad karma. If we do almsgiving and make charity with the stealing things, we make no sense like washing a sheepskin coat in plain water, we also make bad karma resulting in being captives in the prison of samsara. Therefore, before entering nirvana, the Buddha said his disciples should take the precepts as their teacher. In general, discipline is of three types: First is the discipline to abandon all faults of body, speech, and mind. Second is the discipline to accumulate virtue. Third is the discipline to work for the benefit of sentient beings. Great master Ngulchu Thogme told that:
    “If lack of discipline prevents you from benefiting yourself,
    Then your wish to benefit others is just a joke.
    Therefore, to guard discipline
    With no longing for worldly existence
    Is the practice of a Bodhisattva” ( 37 practices of a Bodhisattva).
    May all your wishes come true in the right orbit of Dharma.
    May our Guru live long for the sake of all sentient beings.
    May all sentient beings achieve full happiness of Buddha’s nature.
    Om Mani Padme Hum.
  3. Mật Ngã says:
    Mật Ngã hoan hỷ với tinh thần dịch bài viết của Thầy sang tiếng anh của Mật Huệ Pháp. Thật lòng mà nói Mật Ngã không khỏi ngưỡng mộ trình độ ngoại ngữ của các Đạo huynh, đạo hữu đã góp phần vào việc dịch bài, đã giúp cho trang mạng chanhtuduy ngày càng phong phú đa dạng nhiều ngôn ngữ. Có lẽ không dễ gì để dịch một bài như thế này về phạm trù Phật pháp, đòi hỏi thời gian và sự “đầu tư”.
    Cầu nguyện cho nhiều người có duyên lành biết đến chanhtuduy.com mà tu tập giải thoát. Om Ah Hum!
  4. MẬT VIỄN says:
    Mật Viễn xin hoan hỷ tán thán công đức của đạo hữu Mật Huệ Pháp đã tinh tấn dịch bài viết của Thầy sang tiếng Anh .

    Mật Viễn xin tán thán công đức của huynh Mật Thủy,đạo hữu Mật Tuệ Thanh đã thiết kế,sắp xếp bài viết song ngữ khoa học, dễ dàng đối chiếu giữ hai ngôn ngữ. Nhờ đó người có trình độ tiếng anh thấp kém như Mật Viễn có cơ hội học từ mới tiếng Anh dễ dàng hơn.

    Cầu nguyện cho đạo hữu Mật Huệ Pháp và các huynh đệ kim cang những ai có khả năng về ngoại ngữ sẽ có điều kiện thuận lợi dịch nhiều bài pháp của Thầy để ánh sáng chánh pháp tỏa sáng khắp muôn nơi, đem lợi lạc cho chúng sanh.

    Cầu nguyện tất cả chúng sanh thành tựu hạnh phúc Phật tánh.

    OM MA NI PAD ME HUM

  5. Mật Tịnh Tâm says:
    Mô Phật,
    Đệ xin tán thán tinh thần dịch bài viết của huynh Mật Huệ Pháp. Bố cục song ngữ, 2 cột thật dễ dàng để đệ hiểu nghĩa. Chúc huynh tinh tấn trên đạo lộ giải thoát.
    Trò cầu nguyện cho sức khỏe và sự trường tồn của Thầy, Cô!
    Om Mani Padme Hum.
  6. Mật Huệ Pháp says:
    Mô Phật,

    Mật Huệ Pháp cảm ơn Đạo huynh Mật Diệu Hằng, Đạo huynh Mật Ngã, huynh Mật Hoà, Mật Viễn, Mật Tịnh Tâm đã sách tấn. Đặc biệt cảm ơn Đạo huynh Mật Thuỷ và huynh Mật Tuệ Thanh đã không quản ngại dành nhiều thời gian nghiên cứu, tìm hiểu cách bố trí bài dịch sao cho người đọc và người học tiếng Anh có thể thẩm thấu bài giảng một cách dễ dàng nhất. Cầu chúc các đạo huynh sức khoẻ, hanh thông đường Đạo, đường Đời.

    Cầu nguyện Thầy Cô thân tâm an lạc
    Nguyện trang Chanhtuduy mang ánh sáng Chánh pháp soi rọi khắp muôn nơi
    Om Ah Hum

  7. Mật Thiệu says:
    Kính Bạch Thầy!
    Con đã đọc xong bài này rồi thưa Thầy.
    Cầu mong đau khổ của tất cả chúng sanh được lắng dịu.
    Om mani padme hum.
  8. Mật Tuệ Phúc says:
    Kính bạch Thầy!
    Con đã đọc bài này rồi ạ!
  9. Vivek S says:
    Dear respected holy Guru,
    I have looked through this article. This is a very useful discouse. I understood that
    doiing charity just to show others is of no use.Similarly money attained through fraudulent methods will also have negative effects.Whatever you do do it unconditionally.Fortune should be shared with people who really deserves it
    May the Guru live long for the sake of all beings.
    May all beings free from suffering and its causes.
    Om Mani Padme Hum.
  10. Christopher Lobato says:
    Dear Guru.

    I understand that cause has effect.
    An of course, one should do what they can for others.
    As for blessings or misfortunes.
    I believe these things are conditional.
    One may do good deeds which result in no fortune.
    One may do bad deeds which result in no misfortune.
    One may do a good deed which results in misfortune.
    One may do a bad deed which results in fortune.
    Life is like chess.
    There are many moves and reactions.
    Forsight is the key to seeing fortune and misfortunes.

    As for this article.
    Those who are monks or sadhus for the sake of fame, fortune, or similar reasons. These people get no success in practice because their commitment is part time.
    They become distracted by the world before getting any success.
    If they had attained success first, they wouldnt be distracted by the world.

    • Mật Diệu Hằng says:
      Kính bạch Thầy!

      Con xin phép được dịch comment của bạn đọc Christopher Lobato sang tiếng Việt như sau ạ:

      “Kính bạch Thầy!
      Con đã hiểu về nhân quả.
      Và mọi người nên làm những việc trong khả năng của họ có lợi cho người khác.
      Còn về việc có phước và sự bất hạnh, con tin những điều này đều có nguyên nhân, ví dụ như:
      Một người tốt nhưng không gặp may mắn
      Một người làm việc xấu những không gặp bất hạnh
      Một người làm việc tốt nhưng lại gặp bất hạnh
      Người xấu có thể gặp may mắn.
      Cuộc sống này giống như một ván cờ. Có nhiều thế cờ và nhiều cách xử lý khác nhau với từng thế cờ. Khi thấu hiểu được mọi việc thì sẽ có cách nhìn nhận về sự may mắn hay bất hạnh.
      Và sau khi đọc bài viết này, con hiểu rằng những vị thầy đầu tròn áo vuông với mục đích vì thanh danh lợi dưỡng, vì tài sản hay những mục đích thế gian thì bản thân họ đã thất bại vì họ đã không chú trọng vào mục đích tu tập.
      Những người như vậy bị chao đảo bởi được mất thế gian. Nếu họ là những vị thầy chân chính họ sẽ không bị những cám dỗ thế gian làm ảnh hưởng đến việc tu hành.”

  11. Tantra Mikaya ( Jane) says:
    Dear holy guru. In advance I would like to thank you for your great article and the teaching of the Dharma and the generous translation. I have understood the article so that we should strive for virtuous actions. That is, when we practice virtue, then results are connected. The virtuous activities are that we save lives instead of killing that we are generous instead of stealing that we have fundamentally good ethical attitudes and a language that generates harmony .. The The virtuous activities are not always in vain because it depends on the circumstances. The three acts of inactivity, however, are never virtuous. Here an example for clarification. On a journey of Buddha, many people were on a boat. An animal approached the boat to sink. That would mean the death of all people on the boat. At that moment, Buddha decided to kill the beast to protect people’s lives. Everything depends on the circumstances of whether an action is positive or negative. However, killing itself is not virtuous. It depends on the motivation for the realization and the completion .. We should perform believably and without our own ego in the foreground doing virtuous deeds. Our mind should be full of knowledge and exchange in the Sangha. The happiness for all creatures. May all creatures be free from suffering. May all creatures be happy and follow the path of Buddha. The best regards to our valued and generous guru and the Sangha I feel connected through the Deep Exchange of the Dharma. May our Guru be blessed with good health
  12. Tantra Mikaya ( Jane) says:
    Dear holy guru. In advance I would like to thank you for your great article and the teaching of the Dharma and the generous translation. I have understood the article so that we should strive for virtuous actions. That is, when we practice virtue, then results are connected. The virtuous activities are that we save lives instead of killing that we are generous instead of stealing that we have fundamentally good ethical attitudes and a language that generates harmony .. The The virtuous activities are not always in vain because it depends on the circumstances. The three acts of inactivity, however, are never virtuous. Here an example for clarification. On a journey of Buddha, many people were on a boat. An animal approached the boat to sink. That would mean the death of all people on the boat. At that moment, Buddha decided to kill the beast to protect people’s lives. Everything depends on the circumstances of whether an action is positive or negative. However, killing itself is not virtuous. It depends on the motivation for the realization and the completion .. We should perform believably and without our own ego in the foreground doing virtuous deeds. Our mind should be full of knowledge and exchange in the Sangha. The happiness for all creatures. May all creatures be free from suffering. May all creatures be happy and follow the path of Buddha. The best regards to our valued and generous guru and the Sangha I feel connected through the Deep Exchange of the Dharma. May our Guru be blessed with good health  Om Mani Padme Hum
  13. Tantra Mikaya ( Jane) says:
    Dear holy guru. In advance I would like to thank you for your great article and the teaching of the Dharma and the generous translation. I have understood the article so that we should strive for virtuous actions. That is, when we practice virtue, then results are connected. The virtuous activities are that we save lives instead of killing that we are generous instead of stealing that we have fundamentally good ethical attitudes and a language that generates harmony .. The The virtuous activities are not always in vain because it depends on the circumstances. The three acts of inactivity, however, are never virtuous. Here an example for clarification. On a journey of Buddha, many people were on a boat. An animal approached the boat to sink. That would mean the death of all people on the boat. At that moment, Buddha decided to kill the beast to protect people’s lives. Everything depends on the circumstances of whether an action is positive or negative. However, killing itself is not virtuous. It depends on the motivation for the realization and the completion .. We should perform believably and without our own ego in the foreground doing virtuous deeds. Our mind should be full of knowledge and exchange in the Sangha. The happiness for all creatures. May all creatures be free from suffering. May all creatures be happy and follow the path of Buddha. The best regards to our valued and generous guru and the Sangha I feel connected through the Deep Exchange of the Dharma. May our Guru be blessed with good health. Om Mani Padme Hum
  14. Tantra Mikaya ( Jane) says:
    Dear holy guru. In advance I would like to thank you for your great article and the teaching of the Dharma and the generous translation. I have understood the article so that we should strive for virtuous actions. That is, when we practice virtue, then results are connected. The virtuous activities are that we save lives instead of killing that we are generous instead of stealing that we have fundamentally good ethical attitudes and a language that generates harmony .. The The virtuous activities are not always in vain because it depends on the circumstances. The three acts of inactivity, however, are never virtuous. Here an example for clarification. On a journey of Buddha, many people were on a boat. An animal approached the boat to sink. That would mean the death of all people on the boat. At that moment, Buddha decided to kill the beast to protect people’s lives. Everything depends on the circumstances of whether an action is positive or negative. However, killing itself is not virtuous. It depends on the motivation for the realization and the completion .. We should perform believably and without our own ego in the foreground doing virtuous deeds. Our mind should be full of knowledge and exchange in the Sangha. The happiness for all creatures. May all creatures be free from suffering. May all creatures be happy and follow the path of Buddha. The best regards to our valued and generous guru and the Sangha I feel connected through the Deep Exchange of the Dharma. May our Guru be blessed with good health. Om Mani Padme Hum
    • Mật Diệu Hằng says:
      Kính bạch Thầy!

      Con xin phép dịch comment của đạo hữu Tantra Mikaya (Jane) sang tiếng Việt như sau ạ:

      “Kính bạch vị Thầy tâm linh tôn quý,

      Trước hết, con cảm tạ ơn Thầy vì bài viết hay cũng với những luận giảng sâu sắc của Thầy và sự quảng độ của Thầy khi cho dịch bài viết của Thầy sang tiếng Anh.

      Con hiểu được rằng thông qua bài viết này, Thầy dạy chúng con cố gắng tạo ra thiện hạnh. Khi chúng con tạo ra thiện hạnh, chúng con sẽ có được kết quả tốt. Như hành vi chúng con cứu sinh mạng của chúng sanh chứ không phải giết hại chúng sanh. Chúng con nên xả ly với thái độ tốt và sống hài hòa với mọi người chứ không phải chúng con trộm cắp của người khác. Các thiện hạnh còn tùy thuộc vào hoàn cảnh cụ thể. Nhưng khi hành vi thân ngữ tâm đồng thời không tốt thì không được xem là thiện hạnh.

      Lấy một ví dụ minh họa như sau. Trên một chuyến đi của đức Phật, có nhiều người trên thuyền. Có một con vật tiếp cận chiếc thuyền và làm hại tất cả mọi người trên thuyền, vì vậy để bảo vệ tất cả mọi người, đức Phật đã giết con vật đó để cứu sinh mạng mọi người. Mọi sự việc đều dựa trên hoàn cảnh cụ thể mới có thể đánh giá tích cực hay tiêu cực. Tuy nhiên, nếu chỉ nói về việc sát sinh, thì đó không phải là thiện hạnh. Nó phụ thuộc vào động cơ thực hiện và việc hoàn thành hành vi đó. Chúng con nên có niềm tin và thực hiện thiện hạnh với tâm vô ngã. Chúng con cần được trang bị đầy đủ kiến thức và có sự sách tấn của đồng tu để hành động vì hạnh phúc của muôn loài.

      Cầu nguyện đau khổ của tất cả chúng sanh được lắng dịu.

      Cầu nguyện tất cả chúng sanh được hạnh phúc và được thực hành theo con đường Phật pháp.

      Con cầu nguyện cho sức khỏe của vị Thầy.

      Con xin được thỉnh an vị Thầy tâm linh tôn quý và gửi lời chào đến các huynh đệ kim cang. Con cảm nhận được sự kết nối trong mối duyên lành Phật pháp này.

      Om Mani Padme Hum.”

  15. marta irene guagliana says:
    DEAR GURU : The acts of charity has to come from the heart ,honest and sincere purposes… and fundamentally free to flaunt , The same that is all being find happiness and its causes and that they are free from suffering and its causes,,,That Guru have a long life and health …OM MANI PADME HUM
    • Kính bạch Thầy!

      Con xin phép dịch comment của đạo hữu Marta Irene Guagliana sang tiếng Việt như sau ạ:

      “KÍNH BẠCH THẦY!

      Theo con hiểu hành động từ thiện phải xuất phát từ tâm, từ sự chân thành mà không được khoa trương. Và hành động từ thiện nữa là vì hạnh phúc của mọi hữu tình và giúp họ thoát khỏi khổ đau phiền não.

      Con cầu nguyện cho sức khỏe và sự trường thọ của Thầy.

      OM MANI PADME HUM”

  16. Akshay kumar says:
    Dear Guru
    I have read this article. It is a very interesting one. Thank you so much.

    I understand giving alms from stolen money has negative effects on its beneficiaries too. Even robbihood had to face death threats many times as he robbed rich people and donated to poor. May all beings get sufficient energy to earn lots of money in a clear good path and may be able to help others.
    May the Guru live long for the sake of all beings.
    May all beings achieve the happiness of Buddha’s nature.
    Om Mani Padme Hum.

  17. Salvatore Antonio Fois says:
    Venerable Guru.

    Helping the week, and the people in need, it’s necessary to do so; but it should be done out of compation, and doing so we should enjoy the act of giving as vast is the sky.  In the Diamond sutra, lord Buddha explained to the venerable Subuti;

    When a Buddhusatva gives a present to some one it should be geven with out attachment to the form or what ever. Subuti, can you measure the est part of the sky? no Bagawan, can you measure the west part? no Bagawan, can you measure the ether parts enclosed Zhenit, and Nadir, no Bagawan it is emmesurebol; that is the marit that a Buddhusatva accumulates in doing so emmesurebol.

    Thank you venerable.

  18. JeongGeun Mok says:
    Om Mani Padme Hum

    Thank you for the teaching Holy guru

    biggest thieves actually are protected by human ( social & national ) laws. Because most people follow rich powerful but bad leader than following kind but poor leader.

     

    Similar things happen here too

     

    It takes greatest ( and bravest) Heart to point this out & speak it out because these people always take revenge and assault whoever talks truths.

    My deep Respect goes to you for this.

     

    thank you always for wonderful teachings

     

    Om MaNi PadMe Hum

     

     

     

Leave a Reply

Your email address will not be published. Required fields are marked *

DMCA.com Protection Status