Jul 14, 2017

Posted by in BUDDHISM IN OTHER LANGUAGES | 17 Comments

FEW WORDS TO NEERAJKUMAR SUMARA (Nói với đạo hữu Neerajkumar Sumara)

FEW WORDS TO NEERAJKUMAR SUMARA (Nói với đạo hữu Neerajkumar Sumara)

Dear Neerajkumar Sumara,

I am glad to read your writing. The teachings you received through reading on the chanhtuduy.comare not a little in such a short time, there are lots of Buddhists not having these knowledge, especially knowledge of vegetarianism and right view.

I really enjoy these lines

“This dungeon is full of darkness. So dark is it that scarce anything at all can rightly be seen by prisoner. The prisoner cannot see that he is a prisoner. Indeed, man has not only become blind by living too long in the darkness, but he is very much doubts if any strange thing as light is said to be, can ever exist at all”

However, these thoughts are both right and wrong. It is right for the Hinayana Buddhists when they see the world. They see the darkness of the sufferings of the boring life and realize the path of liberation but in a weak way.

“Mind is only instrument through which light can come to man. But the mind of these dungeon-dwellers is by no means a perfect instrument for the purpose. It lets through only a little light, just enough to show to those with sight that there is such a thing as darkness”

Since we was taught by Holy Guru, once again we could see and feel this life that shines with color and we freely enjoy

It is wrong with our perceptions at the Study Practice and Application of Tibetan Yoga Song Nguyen Tantra House. Since we was taught by Holy Guru, once again we could see and feel this life that shines with color and we freely enjoy, because Holy Guru taught us the method of transforming the existence of life into The cause of enlightenment, such as taking existence as objects to build up bodhichitta and practice meditation.

Dharma is absolutely right and t marvellously grandeur, but it’s necessary to have a special  method to enter. Perhaps due to language barriers and limited reading, Neerajkumar Sumara has not understood  the essence of Holy Guru’s teachings when you said:

“For everyman must have a standard by which to judge whatever he does. And these principles according to my teaching constitute the standard”

The practice of purifying the world through the five precepts and eight paths is clearly not wrong, but it is not the essential, prerequisite element of Buddhists. Your perception unintentionally falls into “Turn into” as many other Buddhists when they take auxiliary merit as main merit without understanding the essence of Enlightenment according to the teachings of Guru, that is: renouncing, bodhichitta, emptiness

It is said that clinging at anything means not renouncing, such as clinging to the Rule precepts and the eightfold paths, considering it as standards means not renouncing. So how to achieve enlightenment?

Holy Guru taught:

There are three clusters :  (1) restraining precepts, (2) precepts for doing good Dharma, and (3)precepts for benefiting sentient beings;  the third thing covered all rest one.

We could practice through 10 spiritual activities with practicing through the mantra

Bodhichitta is supreme for enlightenment

It means enjoying the five desires but taking it as a cause to practice the development of bodhichitta

 “Since then, what is important is how to practice the dharma rather than trying to renounce or restrain precepts. We have the fearless spirit of five desires when we face with them every day in normal lives “

Dharma practice method: Chanting mantra together with footsteps, Meditation of Yidam … also bring the same benefits)

Just as it should not worry we spend 500Usd, but we can earn 800Usd,. However, we do not lose consciousness before the five desires. If you awake and practice the four principles above, accumulated merits are not only not wasted by the five desires, but also quickly accumulate to the door of liberation

From here, I specifically teach the spirit of fearlessness and Dharma practice joyfully, the main purpose in accordance with the above principle, absolutely not advocate for the momentum into the pleasures of the five desires.

It means enjoying the five desires but taking it as a cause to practice the development of bodhichitta, such as the two wings of a bird with the same beats.

Song Nguyen Tantra House has Six Marvellous Dharma practice methods, freely enjoy five desires on the path to enlightenment

To be clearer, you should read chapter “Contemplation on “Fourteen grievous failures of a Buddhist practitioner” http://chanhtuduy.com/contemplation-on-fourteen-grievous-failures-of-a-buddhist-practitioner-preface/ and Right Buddhist teachings, wrong method of dharma practice http://chanhtuduy.com/five-arguments-from-a-profound-and-rigorous-philosopher-dharmakirti/

Lotus Flower Estrade in Song Nguyen Tantra House

I am happy to praise Neerajkumar’s Dharma petition spirit.

May light of Buddha’s wisdom through the channel of Holy Guru would light anywhere!

OM MANI PADME HUM!

Mat Linh Nguyen

Translated by Mat Thai Dương


Original Vietnamese version: NÓI VỚI ĐẠO HỮU NEERAJKUMAR SUMARA

  1. Tantra Mahavita says:
    Dear Guru : Thank you for sharing these articles.The mind is only one instrument throught wich man can discover his own light . Dharma is absolutly correct and wonderfuly large, but is necessary to have special method to enter. It is important as practicing the Dharma rather than renounce or restrict the precepts. We have the spirit withouth fear of five wishes when we are faced with them daily in normal lives. Correct method singing mantras, meditation on Yidam enjoy five wishes but takes it as a causefor the development of the bodhichitta as the two wings of a bird with the same heartbeat. That the light of the wisdom of Budhha through.Our Guru has health and illuminates anywere… The Guru has health and can live many years for the benefit of all sentient beings .OM MANI PADME HUM
  2. Rachel Li says:
    Dear Guru,

    Sadhu..sadhu is happy  have cahnge to read the article from you.

     

    B.rgs

    BL

  3. Rachel Li says:
    Dear Guru,

     

    Sadhu…sadhu, happy to read your article.

     

    BL

  4. Rachel Li says:
    Dear Guru,

     

    Sadhu…sadhu, happy to read your article.

     

    BL

  5. Mô Phật!

    Mật thúy rất hoan hỉ với thiện hạnh dịch bài viết của đạo huynh Mật Linh Nguyên sang tiếng anh của huynh Mật Thái Dương cầu nguyện cho huynh luôn tin tấn thực hành pháp để được thành thông thế sự cầu mong tất cả chúng sanh luôn có duyên lành biết đến chánh pháp OM ah hùm

  6. Neerajkumar Sumaran says:
    Dear Respected Dhamma Guru,

    First, Sadhu Sadhu Sadhu on your blessings.

    Thank you very much for appreciating my thinking & Thanks again for your valuable guidance. I am always happy to have your valuable guidance & now I am going to read your suggested letters too to update my Dhamma knowledge.

    Five desires, it is not bad to have desires & five hindrances,  this is a very interesting & new topic for me. pl. explains me more on this topic.

    I think, we have many Buddhist traditions like Mahayana Buddhism, Theravada Buddhism, Pure land Buddhism, Zen Buddhism, Vajrayana – Tibetan Buddhism, Hinayana Buddhism etc teaches us with little difference just as whatever great rivers (Traditions) there are, flowing  in the end reach & give up their former names and are classed simply as ocean “Buddhism”.

    All are properly keeping in motion the Wheel of Dhamma, which motioned by the Lord Buddha.

    Thank you very much Dhamma guru,

    May all beings attain the omniscient state of enlightenment, conquer the enemy of faults & dilution.

    May they all be liberated from this ocean of samsara & from its pounding waves of birth, old age, sickness & death.

    Your’s faithfully,

    Neerajkumar Sumaran.

    • Kính bạch Thầy!

      Con xin phép dịch comment của đạo hữu Neerajkumar Sumaran sang tiếng Việt như sau:

      “Kính bạch Đạo sư tôn kính!

      Trước tiên con xin cảm tạ ơn Thầy vì những ơn phước Thầy ban cho con.

      Con cảm tạ ơn Thầy đã để tâm đến những dòng cảm niệm của con và ban cho con những khai thị quý báu. Con rất hoan hỷ và cảm thấy ơn phước khi được Thầy hướng dẫn. Con sẽ đọc những bài viết liên quan đã chỉ ra trong bài viết này.
      Một lần nữa con xin cảm tạ ơn Thầy!

      Đọc bài này, con biết rằng ngũ dục bản thân nó không xấu và không gây tác hại. Con rất hoan hỷ và hứng khởi khi được biết đến điều này, nhưng đây là một điều mới mẻ với con . Con thỉnh nguyện Thầy chỉ dạy thêm cho con hiểu rõ thêm.

      Con nghĩ rằng, đạo Phật chia ra các thừa khác nhau: Tiểu thừa, Đại thừa, Kim cang thừa, và các tông môn khác nhau như Tịnh độ tông, Thiền tông….mặc dù phương pháp thực hành khác nhau nhưng đều có mục đích chung là thoát luân hồi, tựa như tất cả sông đều chảy về một điểm cuối, đó là đại dương. Vì vậy, khi bỏ đi danh xưng của các thừa và các tông phái thì tất cả đều nằm trong đại dương Phật pháp, hướng đến mục đích tối thượng. Vì vậy, điều cốt lõi là tuân theo lời dạy của đức Thế tôn, thực hành theo quỹ đạo Chánh pháp.

      Con chân thành cảm tạ ơn Thầy!

      Cầu nguyện tất cả chúng sanh thành tựu trạng thái giác ngộ, đoạn trừ mọi phiền não, tinh tấn hành pháp.

      Cầu nguyện tất cả chúng sanh thoát khỏi đại dương luân hồi và thoát khỏi những con sóng của sinh, lão, bênh, tử.

      Kính!

      Con Neerajkumar Sumaran.”

  7. Neerajkumar Sumaran says:
    Dear Respected Dhamma Guru,

    First, Sadhu Sadhu Sadhu.

    Thank you very much for your valuable guidance regarding five desires.

    I want to say something pl. give your valuable guidance on this topic.

    There is naturally a growing demand for a clear and consistent statement of life and teaching of the Buddha. Depending on the Nikayas, not only the presentation of consistent story of the life of the Buddha becomes a difficult thing and the presentation of some part of his teaching becomes much more so.

    It is necessary that problems should be solved and the path for the understanding of Buddhism be made clear? Is it not time that those, who are Buddhists should take up these problems at least for general discussion and throw what light they can on these problems?

    With a view to raise a discussion on this problem I propose to set them out here.

    The problem is created by the four Aryan Truths. Do they form part of the original teaching of the Buddha? This formula cuts at the root of Buddhism. If life is sorrow, death of sorrow and rebirth is sorrow, then there is an end of everything. Neither religion nor philosophy can help a man to achieve happiness in the world. If there is no escape from sorrow, then what can religion do, what can Buddha do to relieve man from such sorrow which is ever there itself? The four Aryan stumbling block in the way of non -Buddhists accepting the gospel of Buddhism. For the four Aryan Truths deny hope to man. The four Aryan Truths makes the gospel of the Buddha a gospel of pessimism. Do they form part of the original gospel or are they a later accretion by the monk?

     

    Thank you very much Dhamma guru,

    May they all be liberated from this ocean of samsara & from its pounding waves of birth, old age, sickness & death.

    Your’s faithfully,

    Neerajkumar Sumaran

     

    • Respected Guru

      I have read the comment of Neerajkumar Sumaran and realize that he has some misunderstandings about Buddhism. I would like to have a few words to Neerajkumar Sumaran. Please forgive and allow me to purify any mistakes in my comment to him. Thank you very much holy Guru.

      Dear Neerajkumar Sumaran

      I am Mat Hue Phap, a disciple of respected Master – Thinley Nguyen Thanh. I have read your comment and would like to send you some of my opinions of the problems you are getting stuck on.

      1. About the Four Noble Truths (Four Aryan Truths)

      In fact, the Four Noble Truths are included in all religions or philosophies. Each religion or philosophy has its own theory of these truths and ways to get out of sufferings. In Christianity, for instance, both Old and New testaments state about sufferings and ways to escape from them are to pray to God and do good deeds. So do in Hinduism, Catholicism, Orthodox, or Muslim. Nonetheless, they fail to introduce an ultimate/supreme path to cease suffering once and for all which Buddhism could do. The Four Noble Truths in Buddhism just help the being realize what is the suffering, source of suffering and the ultimate way to end it. Only Buddhism that can save sentient beings from falling into the cycle of death and rebirth.

      Yes, “sorrow is ever there itself” but it’s our attachment and clinging that make it worse. This is clearly stated in the second realization (the Sutra on the Eight Realizations of the Great Beings) that more desire brings more suffering. All hardships in daily life arise from greed and desire. Indian Master Tilopa also reasoned in Tantric viewpoint that: “The problem is not enjoyment. The problem is attachment.” Therefore, life is full of sorrow but it’s not because of itself but because of our attachment and clinging that make us suffer. Only the Buddha with his boundless compassion find out and untie this knot with the introduction of the Four Noble Truths. He also created 84,000 methods of Dharma practice for the followers, depending on their faculties.

      In Song Nguyen Tantra House, our holy Guru has taught us not to confront with the five desires (sensory pleasures) but TRANSFORM them by practicing Bodhicitta through 16 daily activities ( you can read his articles like Worldly pleasures from Perspective of Tantra, or What is Tibetan Yoga?). That’s why we’ve never seen life as full of sorrow and darkness but adversely, considered this life and this physical body as precious opportunities to practice Dharma and get liberated. Therefore, I totally do not agree with your saying that: “The four Aryan Truths deny hope to man” and “the four Aryan Truths makes the gospel of the Buddha the gospel of pessimism.”

      2. Do they (four Noble Truthds) form part of the original gospel or are they a later accretion by the monk?

      Actually this is again the matter of belief. Have you ever believed in the birth date told by your parents? Surely you do cause you could not know the exact date when you was just a baby without any clear and logical perception. So do we. We cannot know which part is from the original teachings of the Buddha and which is a later accretion. Why so? The Nikayas were wrote 200 years after the Buddha entered Nirvana. Moreover, in his time, there was no writing language and the Buddha just give sermons by oral language. Therefore, we cannot know which one is the Buddha’s original teaching, which one is later accretion. The only one way to know its authentication is to rely basic Dharma rules (you can check at the Guru’s Letter No. 137 to Disciples: How to verify the Aunthencity of Buddhist sutras: http://chanhtuduy.com/letter-no-137-to-disciples-how-to-verify-the-authenticity-of-buddhist-sutras-dear-disciples/)

      But on top of this, I want to tell you a story in Buddhism about poisoned arrow. One day, a man come to the Buddha’s place asking to learn about Dharma. During the course, this man often asked the Buddha about mysterious aspects like his power, miracles, etc. The Buddha asked him if he was shot by a poisoned arrow, would he ask about the arrow’s origin? The man answered: “No, definitely not.”

      “Would you ask about the material of the arrow?”

      “No”

      “Would you ask about which materials the poison is made of?”

      “No”

      “So what would you do at that time?”

      “I will take it out immediately before the poison run into my blood and kill me,” answered the man

      Yes, the Buddha said, explaining to him that when he learnt Dharma, he should focus on the essences of Dharma to get enlightenment and liberation rather than just being curious about the origin of Dharma or cosmological aspects.

      And this is what I would like to share with you. Hope you get it as my sincerity to a person who is walking with us on the path to liberation.

      May the Guru and his consort live long for the sake of sentient beings

      May all sentient beings achieve the happiness of Buddha nature

      Om Ah Hum

    • Dear respected Guru,

      I have read the comment written by Neerajkumar Sumaran. I would like to write some words with him. If my writing is not right, please forgive me and help me correct it with your valuable guidance.

      I am thankful for your teaching.

      Dear Neerajkumar Sumaran,

      I am Mat Dieu Hang, a disciple of Guru Thinley Nguyen Thanh. The Guru asked me to make discussion with you about the four Aryan Truths or the four Noble Truths. I would like to point out the following arguments;

      1, Relying on the Dharma, not on the people who expound it.

      Firstly, The Lord Buddha taught “four reliance principles”—the four trusts of Dharma—four basic principles for thorough understanding Buddhism, including:

      A, Relying on the Dharma, not on the people who expound it—trust in the Law, not in men—relying in on the teaching, not merely on any persons (relying on the teaching and not on the person who teaches it).

      B, Relying on the meaning, not just on the words—trust in truth, not in words (letters).

      C, Rely on the complete teaching, not on the partial teaching—Rely on the sutras that lead us to enlightenment, not on those that do not. Trust in sutras containing ultimate truth, not incomplete one. Relying on the sutras that give ultimate teachings, not on those which preach expedient teachings resulting in rebirth of Human, God, Asura, Animal and Preta.

      D, Rely on the wisdom, not on the conscious and perception—trust in wisdom growing out of eternal truth and not in illusory knowledge. Relying on intuitive wisdom, not on intellectual or normal understanding. Wisdom is the pure knowledge to attain the enlightenment. Conscious is the worldly perception causing the bad seeds and conditions for the cycle of rebirths and deaths. Thus, understanding the authenticity of Buddhist sutras should base on wisdom, does not rely on your own feeling and your subjectivity to praise or defame.

      Please read this article for more detail (http://chanhtuduy.com/letter-no-137-to-disciples-how-to-verify-the-authenticity-of-buddhist-sutras-dear-disciples/

      The first reliance principle is “relying on the Dharma, not on the people who expound it”, so your question: “Do they (the four Aryan Truths) form part of the original gospel or are they a later accretion by the monk?”. I think we should not need to give the answer for such a question. The main factor we should focus on is about the four Aryan Truths.

      2, The true meaning of the four Aryan Truths:

      Secondly, in a more formal setting, the Four Noble Truths includes:

      The truth of suffering (dukkha)

      The truth of the cause of suffering (samudaya)

      The truth of the end of suffering (nirhodha)

      The truth of the path that frees us from suffering (magga).

      The Buddha’s teachings on the Four Noble Truths are sometimes compared to a physician diagnosing an illness and prescribing a treatment. The first truth tells us what the illness is and the second truth tells us what causes the illness. The Third Noble Truth holds out hope for a cure. The Forth Noble Truth tells us the Path to free from suffering.

      You are totally wrong with your statement: “This formula (the four Aryan Truths) cuts at the root of Buddhism. If life is sorrow, death of sorrow and rebirth is sorrow, then there is an end of everything. Neither religion nor philosophy can help a man to achieve happiness in the world. If there is no escape from sorrow, then what can religion do, what can Buddha do to relieve man from such sorrow which is ever there itself? The four Aryan stumbling block in the way of non -Buddhists accepting the gospel of Buddhism. For the four Aryan Truths deny hope to man. The four Aryan Truths makes the gospel of the Buddha a gospel of pessimism.”

      You only read about the truth of suffering in which the Lord Buddha pointed out the diseases of human beings, you made a careless conclusion that: “This formula (the four Aryan Truths) cuts at the root of Buddhism. If life is sorrow, death of sorrow and rebirth is sorrow then there is an end of everything. Neither religion nor philosophy can help a man to achieve happiness in the world.”

      In fact, the Buddha also stated the causes of suffering in the second Noble Truth. Then he guided the path to free us from suffering. Obviously, the ultimate goal of Buddhism is to help all sentient beings be freed from suffering and get the temporary happiness this life as well as ever-lasting bliss next life. Your sentences proves your wrong view on Buddhism, it goes: “If there is no escape from sorrow, then what can religion do, what can Buddha do to relieve man from such sorrow which is ever there itself?

      Your sentence is contrary to the Lord Buddha stated in the Āgama sutra: “Just as the great ocean has one taste, the taste of salt, so also this teaching and discipline has one taste, the taste of liberation.”

      In addition, in your previous article you wrote about the Eightfold Paths and you pay attention to right view because right view is the most important factor which helps human beings free from suffering. The Eightfold Paths themselves are the method that the Buddha taught to help human beings free from suffering. You had written:

      “There are eight constituents in the Ashtanga Marga.

      The first and foremost element in the Astanga Marga is Samma Ditti (Right view)……

      This is what Samma Ditti (Right view) can Do.

      What is the end of Samma Ditti? Asked the Parivrajaka’s. “The end of Samma Ditti” replied the Buddha, is the destruction of Avijja (Nescience). It is opposed to Miccha Ditti.

      And Avijja means the failure to understand the noble truths, of the existence of suffering and the removal of suffering.

      Samma Ditti requires giving up of belief in the efficacy of rites and ceremonies, to have disbelief in the sanctity of the Shastra’s.

      Samma Ditti requires the abandonment of superstition and supernaturalism.

      Samma Ditti requires the abandonment of all doctrines which are mere speculations without any basis in the fact or experience.

      Samma Ditti requires free mind and free thoughts.”

      If you deny the four Aryan Truths, why did you focus on the Eightfold Paths, especially, on Samma Ditti (right view)? Do you have problem with your reading? I think you should spend more time on reading the Buddha’s teachings seriously.

      3, Reversing others’ aspiration for complete enlightenment:

      Thirdly, I do not completely agree with your sentence of that “The four Aryan stumbling block in the way of non -Buddhists accepting the gospel of Buddhism. For the four Aryan Truths deny hope to man. The four Aryan Truths makes the gospel of the Buddha a gospel of pessimism.”

      The ultimate goal of Buddhism is to guide all sentient beings to free from suffering in samsara, and in The Four Aryan Truths, the Lord Buddha showed the right path for all sentient beings to follow to reach enlightenment. Besides, the Lord Buddha himself was the example to practice the Path and become the enlightened one. Because of your lack of Buddhist knowledge, you base on your own thought then leading to your grievous failure. Thus, in the sutra of Forty –Two Chapter, the Lord Buddha warned: “Be wary of trusting your own mind, for it is deceptive. Be wary of situations that may incite lust, for those will lead to disaster. Once you have attained arhatship, you can trust your own mind.”

      Your own thought causes you to reverse others’ aspiration for complete enlightenment. The Lord Buddha had taught: “I am a Buddha, so are all sentient beings”. The Lord Buddha affirmed that all sentient beings can be enlightened if they follow the right method. It also proves the immeasurably compassionate mind of the Buddha for all beings. No matter which sects the cultivators follow, no matter which methods they apply to practice, their ultimate goal is to liberate from the circle of births and deaths in accordance to the Buddha’s teaching. Based on the 64 bodhichitta vows quoted from the commentary of the Master Shantideva and the summaries of the precepts contained in the three sets of vows by Tsewang Samdrup, you violated such below precepts:

      1, Reversing others’ aspiration for complete enlightenment.

      2, Causing someone to abandon individual liberation.

      3, Not knowing the full purpose of compassion.

      Your statement itself is clearly contrary to the Buddha’s teachings causes the block for all sentient beings to learn Buddhism and seek for enlightenment.

      May all sentient beings be awaken in the state of enlightenment.

      Om Mani Padme Hum.

  8. Neerajkumar Sumaran says:
    My dear Dhamma friends,
    Thank you for your valuable comments. You both gives good examples.
    As a student, I want to understand Buddhism in real manner, I think, In order to know the Buddha better, we must know the view point of the founder Siddharth Gautama Buddha. Once the Buddha said, believe nothing, no matter where you read it, no matter who said it, no matter if I said it, unless it agrees with your own reason & your own common sense. So, For my whole life, I don’t want to keep on praying to the Buddha,
    & I don’t want to keep on admiring the Buddha and Dhamma. I won’t to get the fruits of Dhamma.

    Let us have healthy discussion here,
    Is it not necessary that following problems should be solved and the path for the understanding of Buddhism be made clear?
    Is it not time that those, who are Buddhists should take up these problems at least for general discussion and throw what light they can on these problems?
    With a view to raise a discussion on this problem I propose to set them out here.
    The first problem related to the main event in the life of the Buddha, namely, Parivraja.
    Why did the Buddha take Parivraja?
    The traditional answer is that he took Parivraja because he saw a dead person, a sick person and an old person.
    This answer is absurd on the face of it.
    The Buddha took Parivraja at the age of 29.
    If he took Parivraja as a result of these three sights, how is it he did not see these three sights earlier?
    These are common events occurring by hundreds and the Buddha could not have failed to come across them earlier It is impossible to accept the traditional explanation that was the first time he saw them.
    The explanation is not plausible and does not appeal to reason. But if this is not the answer to the question,
    What is the real answer?
    The second problem is created by the four Aryan Truths.
    Do they form part of the original teaching of the Buddha?
    Do they form part of the original gospel or are they a later accretion by the monk?
    The third problem related to the doctrines of soul, of karma and rebirth.
    The Buddha denied the existence of the soul.
    But he is said to have affirmed the doctrines of karma and rebirth.
    At once a question arises.
    If there is no soul, how can there be karma?
    If there is no soul, how can there be rebirth?
    These are baffling questions.
    In what sense did the Buddha use the word karma and rebirth?
    Did he use them in a different sense than the sense in which they were used by the Brahmins of his day?
    If so, in what sense?
    Did he use them in the same sense in which the Brahmins use them?
    If so, is there not a terrible contradiction between the denial of the soul and the affirmation of karma and rebirth?
    This contradiction need to be resolved.
    What was the object of the Buddha in creating the Bhikkhu?
    Was the object to create a perfect man?
    Or was his object to create a social servant devoting his life to service of the people and being their friend, guide and philosopher?
    This is a very real question.
    On it depends the future of Buddhism.
    If the Bhikkhu is only a perfect man he is of no use to the propagation of Buddhism because though a perfect man he is a selfish man.
    If, on the other hand, he is a social servant he may prove to be the hope of Buddhism.
    This question must be decided no so much in the interest of doctrinal consistency but in the interest of the future of Buddhism.
    I hope my questions will excite the readers to come and make their contribution to their solution.
    Your’s Dhamma friend.
    Neerajkumar sumaran.

    • Nguyên Thành says:
      I wonder whether you read articles on chanhtuduy.com in order to develop right view, including right view on worship, right view on reverence, right understand on viewpoint, right understand on liberation or you want to make your own questions, which do not lead you to liberation?
      After being a Buddha, he was asked the reasons why he became a Buddha by a Brahmacarin, Buddha said:
      Know what needs to know
      Renounce what needs to renounce
      Practice the Dharmas which are worthy of practicing.
      In addition, I have read the comments written by Mat Hue Phap and Mat Dieu Hang. They gave the clear answer for your previous question. Do have any problem with reading and understanding about their comments?
      From now on, I would like you not to ask the questions in contrast to the right Dharma, the Buddhist Path to liberation and to the dharma regulations of Song Nguyen Tantra House. Because even though your questions are as many as the waves in the ocean, they are useless if you do not aim your efforts at the liberation.
      If you have still made such nonsense questions which do not target at the ultimate liberation. You had better stop here. If you keep making such nonsense questions, I will not accept your comments on chanhtuduy.com. And you should not keep reading articles on chanhtuduy.com.
      Thinley Nguyen Thanh
  9. Tantra Amishuta says:
    Dear Holy Guru,

    Thank you for sharing this article. It is a nice lesson. Learning the Darma is so important and practice is so much more important. I love learning each lesson and reading more and more each day. I feel closer to you and closer to Buddha with each new article I read. Thank you for sharing a fellow disciples letter. I love reading other’s thoughts on Buddhism and the practice. I am happy to be your disciple and look forward to future lessons. May your disciples be well for the sake of all sentient beings and may we find the path to enlightenment and get out of the dark. May you be well for the sake of all sentient beings and may you continue to teach us and guide us on the right path. Om Mani Padme Hum

  10. Lan Trần says:
    Dear Guru,

    I have read this article already. Thank you for your sharing. Om Mani Padme Hum.

  11. Tantra Upatissa says:

    Dear Guru thanks for sharing this article.

    It’s a interesting one. I understand many of us take long time to understand things.

    May all beings be able to enjoy all worldly things considering them to be development of their boddhichita mind, and they should not get attached to those desires for ever.

    May Guru and his consort live long and protected and get enlightened.

    May all beings be free from suffering and get enlightened.

    Om Mani Padme Hum..

    • Kính bạch Thầy! 

      Con xin phép được dịch comment của đạo hữu Tantra Upatissa sang tiếng Việt như sau:

      “Kính bạch Thầy! 

      Con cảm tạ ơn Thầy đã cho con được đọc bài viết này. 

      Bài viết hay và ý nghĩa. Con hiểu rằng nhiều người trong chúng con cần một thời gian dài thực hành mới có thể hiểu được mọi điều. 

      Con cầu nguyện tất cả chúng sanh được hân thưởng cuôc sống,  phát triển tâm bồ đề và không bám chấp vào mong cầu thế tục. 

      Con cầu nguyện Thầy Cô trụ thế lâu dài,  thân tâm an tịnh. 

      Cầu nguyện tất cả chúng sanh đoạn trừ phiền não và đạt được giác ngộ. 

      Om Mani Padme Hum. “

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