Tôi phản đối bạo lực vì ngay cả khi nó có vẻ như điều tốt đẹp thì đó cũng chỉ là tạm thời, nhưng tội ác nó tạo ra thì tồn tại mãi mãi. (I object to violence because when it appears to do good, the good is only temporary; the evil it does is permanent.)Mahatma Gandhi
Nếu người nói nhiều kinh, không hành trì, phóng dật; như kẻ chăn bò người, không phần Sa-môn hạnh.Kinh Pháp cú (Kệ số 19)
Một người trở nên ích kỷ không phải vì chạy theo lợi ích riêng, mà chỉ vì không quan tâm đến những người quanh mình. (A man is called selfish not for pursuing his own good, but for neglecting his neighbor's.)Richard Whately
Khởi đầu của mọi thành tựu chính là khát vọng. (The starting point of all achievement is desire.)Napoleon Hill
Phải làm rất nhiều việc tốt để có được danh thơm tiếng tốt, nhưng chỉ một việc xấu sẽ hủy hoại tất cả. (It takes many good deeds to build a good reputation, and only one bad one to lose it.)Benjamin Franklin
Hạnh phúc giống như một nụ hôn. Bạn phải chia sẻ với một ai đó mới có thể tận hưởng được nó. (Happiness is like a kiss. You must share it to enjoy it.)Bernard Meltzer
Mất tiền không đáng gọi là mất; mất danh dự là mất một phần đời; chỉ có mất niềm tin là mất hết tất cả.Ngạn ngữ Nga
Thật không dễ dàng để tìm được hạnh phúc trong chính bản thân ta, nhưng truy tìm hạnh phúc ở bất kỳ nơi nào khác lại là điều không thể. (It is not easy to find happiness in ourselves, and it is not possible to find it elsewhere.)Agnes Repplier
Cỏ làm hại ruộng vườn, sân làm hại người đời. Bố thí người ly sân, do vậy được quả lớn.Kinh Pháp Cú (Kệ số 357)
Không có ai là vô dụng trong thế giới này khi làm nhẹ bớt đi gánh nặng của người khác. (No one is useless in this world who lightens the burdens of another. )Charles Dickens
Bạn có biết là những người thành đạt hơn bạn vẫn đang cố gắng nhiều hơn cả bạn?Sưu tầm
Trang chủ- Danh mục
- TỦ SÁCH RỘNG MỞ TÂM HỒN
- A Survey of the Paths of Tibetan Buddhism
- The Second Turning of the Wheel of Dharma
Trang chủ »» Danh mục »» TỦ SÁCH RỘNG MỞ TÂM HỒN »» A Survey of the Paths of Tibetan Buddhism »» The Second Turning of the Wheel of Dharma »»
A Survey of the Paths of Tibetan Buddhism
»» The Second Turning of the Wheel of Dharma
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- Introduction
- The First Turning of the Wheel of Dharma
- none
- Concentration
- »» The Second Turning of the Wheel of Dharma
- The Third Turning of the Wheel of Dharma
- Different Explanations of Selflessness
- The Four Seals
- Introduction to the Tantras
- The Actual Paths of Tantric Practice
- Performance Tantra
- Death, Intermediate State and Rebirth
- The Post-meditational Period
- Words of Truth
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In the second turning of the wheel of dharma, the Buddha taught the Perfection of Wisdom or Prajnaparamita sutras, on Vultures Peak, outside Rajgir.
The second turning of the second wheel of dharma should be seen as expanding upon the topics which the Buddha had expounded during the first turning of the wheel. In the second turning, he taught not only the truth of suffering, that suffering should be recognized as suffering, but emphasized the importance of identifying both your own suffering as well as that of all sentient beings, so it is much more extensive. When he taught the origin of suffering in the second turning of the wheel of dharma, he referred not to the disturbing emotions alone, but also to the subtle imprints they leave behind, so this explanation is more profound.
The truth of cessation is also explained much more profoundly. In the first turning of the wheel of dharma cessation is merely identified, whereas in the Perfection of Wisdom sutras the Buddha explains the nature of this cessation and its characteristics in great detail. He describes the path by which sufferings can be ceased and what the actual state called cessation is.
The truth of the path is similarly dealt with more profoundly in the Perfection of Wisdom Sutras. The Buddha taught a unique path comprising the realization of emptiness, the true nature of all phenomena, combined with compassion and the mind of enlightenment, the altruistic wish to achieve enlightenment for the sake of all sentient beings. Because he spoke of this union of method and wisdom in the second wheel of dharma, we find that the second turning expands and develops on the first turning of the wheel of the dharma.
Although the four noble truths were explained more profoundly during the second turning of the wheel of dharma, this is not because certain features were explained in the second that were not explained in the first.That cannot be the reason, because many topics are explained in non Buddhist systems which are not explained in Buddhism, but that does not mean that other systems are more profound than Buddhism. The second turning of the wheel of dharma explains and develops certain aspects of the four noble truths, which were not explained in the first turning of the wheel, but which do not contradict the general structure of the Buddhist path described in that first discourse. Therefore, the explanation found in the second is said to be more profound.
Yet, in the discourses of the second turning of the wheel we also find certain presentations that do contradict the general structure of the path as described in the first, thus the great vehicle speaks of two categories of sutras, some which are taken at face value and are thought of as literally true, whereas others require further interpretation. So, based on the great vehicle approach of the four reliances, we divide the sutras into two categories, the definitive and the interpretable.
These four reliances consist of advice to rely on the teaching, not on the person; within the teachings rely on the meaning, not on mere words; rely on definitive sutras, not those requiring interpretation; and rely on the deeper understanding of wisdom, not on the knowledge of ordinary awareness.
This approach can be found in the Buddha's own words, as when he said, '0, Bhikshus and wise men, do not accept what I say just out of respect for me, but first subject it to analysis and rigorous examination.'
In the second turning of the wheel of dharma, the Perfection of Wisdom sutras, the Buddha further explained the subject of cessation, particularly with regard to emptiness, in a more elaborate and extensive way. Therefore, the great vehicle approach is to interpret those sutras on two levels: the literal meaning, which concerns the presentation of emptiness, and the hidden meaning which concerns the latent explanation of the stages of the path.
The second turning of the second wheel of dharma should be seen as expanding upon the topics which the Buddha had expounded during the first turning of the wheel. In the second turning, he taught not only the truth of suffering, that suffering should be recognized as suffering, but emphasized the importance of identifying both your own suffering as well as that of all sentient beings, so it is much more extensive. When he taught the origin of suffering in the second turning of the wheel of dharma, he referred not to the disturbing emotions alone, but also to the subtle imprints they leave behind, so this explanation is more profound.
The truth of cessation is also explained much more profoundly. In the first turning of the wheel of dharma cessation is merely identified, whereas in the Perfection of Wisdom sutras the Buddha explains the nature of this cessation and its characteristics in great detail. He describes the path by which sufferings can be ceased and what the actual state called cessation is.
The truth of the path is similarly dealt with more profoundly in the Perfection of Wisdom Sutras. The Buddha taught a unique path comprising the realization of emptiness, the true nature of all phenomena, combined with compassion and the mind of enlightenment, the altruistic wish to achieve enlightenment for the sake of all sentient beings. Because he spoke of this union of method and wisdom in the second wheel of dharma, we find that the second turning expands and develops on the first turning of the wheel of the dharma.
Although the four noble truths were explained more profoundly during the second turning of the wheel of dharma, this is not because certain features were explained in the second that were not explained in the first.That cannot be the reason, because many topics are explained in non Buddhist systems which are not explained in Buddhism, but that does not mean that other systems are more profound than Buddhism. The second turning of the wheel of dharma explains and develops certain aspects of the four noble truths, which were not explained in the first turning of the wheel, but which do not contradict the general structure of the Buddhist path described in that first discourse. Therefore, the explanation found in the second is said to be more profound.
Yet, in the discourses of the second turning of the wheel we also find certain presentations that do contradict the general structure of the path as described in the first, thus the great vehicle speaks of two categories of sutras, some which are taken at face value and are thought of as literally true, whereas others require further interpretation. So, based on the great vehicle approach of the four reliances, we divide the sutras into two categories, the definitive and the interpretable.
These four reliances consist of advice to rely on the teaching, not on the person; within the teachings rely on the meaning, not on mere words; rely on definitive sutras, not those requiring interpretation; and rely on the deeper understanding of wisdom, not on the knowledge of ordinary awareness.
This approach can be found in the Buddha's own words, as when he said, '0, Bhikshus and wise men, do not accept what I say just out of respect for me, but first subject it to analysis and rigorous examination.'
In the second turning of the wheel of dharma, the Perfection of Wisdom sutras, the Buddha further explained the subject of cessation, particularly with regard to emptiness, in a more elaborate and extensive way. Therefore, the great vehicle approach is to interpret those sutras on two levels: the literal meaning, which concerns the presentation of emptiness, and the hidden meaning which concerns the latent explanation of the stages of the path.
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Viên Hiếu Thành Huệ Lộc 1959 Bữu Phước Chúc Huy Minh Pháp Tự minh hung thich Diệu Âm Phúc Thành Phan Huy Triều Phạm Thiên Trương Quang Quý Johny Dinhvinh1964 Pascal Bui Vạn Phúc Giác Quý Trần Thị Huyền Chanhniem Forever NGUYỄN TRỌNG TÀI KỲ Dương Ngọc Cường Mr. Device Tri Huynh Thích Nguyên Mạnh Thích Quảng Ba T TH Tam Thien Tam Nguyễn Sĩ Long caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 zeus7777 Trương Ngọc Trân Diệu Tiến ... ... ... ...