Do ái sinh sầu ưu,do ái sinh sợ hãi; ai thoát khỏi tham ái, không sầu, đâu sợ hãi?Kinh Pháp Cú (Kệ số 212)
Thành công là tìm được sự hài lòng trong việc cho đi nhiều hơn những gì bạn nhận được. (Success is finding satisfaction in giving a little more than you take.)Christopher Reeve
Những khách hàng khó tính nhất là người dạy cho bạn nhiều điều nhất. (Your most unhappy customers are your greatest source of learning.)Bill Gates
Khi ý thức được rằng giá trị của cuộc sống nằm ở chỗ là chúng ta đang sống, ta sẽ thấy tất cả những điều khác đều trở nên nhỏ nhặt, vụn vặt không đáng kể.Tủ sách Rộng Mở Tâm Hồn
Nỗ lực mang đến hạnh phúc cho người khác sẽ nâng cao chính bản thân ta. (An effort made for the happiness of others lifts above ourselves.)Lydia M. Child
Để có thể hành động tích cực, chúng ta cần phát triển một quan điểm tích cực. (In order to carry a positive action we must develop here a positive vision.)Đức Đạt-lai Lạt-ma XIV
Tinh cần giữa phóng dật, tỉnh thức giữa quần mê. Người trí như ngựa phi, bỏ sau con ngựa hènKinh Pháp cú (Kệ số 29)
Hãy nhã nhặn với mọi người khi bạn đi lên, vì bạn sẽ gặp lại họ khi đi xuống.Miranda
Hãy học cách vui thích với những gì bạn có trong khi theo đuổi tất cả những gì bạn muốn. (Learn how to be happy with what you have while you pursue all that you want. )Jim Rohn
Người ngu nghĩ mình ngu, nhờ vậy thành có trí. Người ngu tưởng có trí, thật xứng gọi chí ngu.Kinh Pháp cú (Kệ số 63)

Trang chủ »» Danh mục »» TỦ SÁCH RỘNG MỞ TÂM HỒN »» none »» ANNUAL MEETING: Dhamma Giri, India March 2, 1990 OPENING ADDRESS »»

none
»» ANNUAL MEETING: Dhamma Giri, India March 2, 1990 OPENING ADDRESS

Donate

(Lượt xem: 7.361)
Xem trong Thư phòng    Xem định dạng khác    Xem Mục lục  Vietnamese || Đối chiếu song ngữ


       

Vì lợi ích của nhiều người - Cuộc họp hằng năm tại Dhamma Giri, Ấn Độ, 1990

Font chữ:


SÁCH AMAZON



Mua bản sách in

Dhamma Dana

Dhamma meditators of the world:

You have once again assembled here to see how you can help Dhamma to spread, how you can help suffering people around the world to come in contact with Dhamma so that they emerge from their misery. This is a wonderful Dhamma volition.

Anyone who has really tasted Dhamma knows that it is wonderful. Out in the world, when you taste something delicious you feel like sharing it with your friends and family; this is natural. But there is nothing more delicious than Dhamma— Dhammarasaṃ sabbarasaṃ jināti—and someone who has really tasted Dhamma will start to feel ehi-passiko—Oh, it is so wonderful! Everyone should taste this! Whether this feeling of ehi-passiko has started developing in the mind or not is one yardstick by which progress in Dhamma is measured.

Suppose the feeling has arisen, and one wants Dhamma to be tasted by more and more people, but if one is not yet properly developed in Dhamma there is every likelihood of making mistakes. One may think, "I want more people to come to the path of Dhamma, certainly, but what will my position be?" Or a really degraded person might start calculating how much money he or she should receive, "Certainly I will help people to practise Dhamma, but I must get at least this amount for it. After all, I am giving my time, my life." Or someone may not look for either position or payment, but deep inside there is a strong craving that others should appreciate one’s service, "They should thank me, bow down before me and give me great respect." These people have not understood Dhamma. They are not fit to serve others because at the deep level their only aim is to serve themselves.

I remember one of my Muslim Dhamma brothers at Sayagyi’s centre. He was an assistant professor or professor at Rangoon University. After he had taken a few courses a volition arose, "I must serve. But how should I serve so that my ego does not manifest itself? If my ego becomes inflated, the service is not service." For a number of days we didn’t know what he was doing. He came to the course in the evening—he was not participating in it—and when the students went to sleep, he also slept somewhere. Then, at about ten-thirty, when everybody was asleep, he got up, took a bucket of water and a broom, went to the lavatories, and cleaned them for an hour or two. Then he went to sleep. He didn’t want anyone to know of his service.

That is the type of job which others didn’t like to do, but Sayagyi did not allow non-meditators to come and do it. And the professor felt, "I am a fit person, I’d better do that." This is the spirit of service. He didn’t expect anything in return, he didn’t even want people to appreciate that he was serving. This is the purity of Dhamma service. Each individual has to examine oneself, "When this enthusiasm to serve comes in my mind, is it tinged with the colour of selfishness, do I want something?" When this "I want something" goes away, you may serve in whatever capacity is needed. "If I am asked to clean the toilets, I will do that. If I am asked to stand at the gate and be the gatekeeper, I will be the gatekeeper. If the next day I am asked to sit on the Dhamma seat and teach Dhamma, yes, I will do that. I am only here to serve." If that is your thought, you are fit to serve.

With my teacher, occasionally someone would very generously offer, "Sayagyi, I will put a building here that people can stay in very comfortably. This is my donation to the centre. Let others come and make use of it, but whenever I or a member of my family comes it should be reserved for us." And Sayagyi was Sayagyi, he would shout, "Mad fellow, learn Dhamma! We don’t take donations from people who have not taken Dhamma, and I don’t want donations even from people who have taken Dhamma but not understood it!"

This is a healthy, pure tradition. This purity alone will keep Dhamma powerful and this pure Dhamma will serve people properly. If Dhamma becomes degraded and a rich person tries to buy or influence Dhamma it will become a commodity of the market. How will it help anybody? So everybody, now and in the future, who has the responsibility of running such Dhamma centres, here or around the world, should keep in mind the purity of Dhamma. Make a resolution that you won’t allow the purity of Dhamma to be spoiled or defiled.

It doesn’t matter if the facilities are less extensive, if fewer people come to such Dhamma centres. Dhamma should be given in a proper way. If someone who thinks, "By my dāna others are receiving benefit," that person feels joyful to see others joyful. This is the biggest reward that one can get from donation and service. If someone does not understand Dhamma in that way, it’s better not to take any donation from this person although he might have taken a number of courses. This guideline is not only for the present management, the present Teacher, the present assistant teachers, but for generations in the future.

Out of madness someone will say, "Well, Vipassana is wonderful. But this exercise is also good, why not add it?" Or someone might say, "Oh, this is wonderful! But why not add a little of our belief? Add this, and you will find a large number of people from my community will come." No! If it becomes polluted it will stop helping people. Any addition is bound to defile the technique. Sayagyi used to say that if you start any other activity in a Dhamma centre, Māra is very clever and will start clapping, "Ah wonderful, this is very good! Look, there must also be yoga āsanas here, wonderful! There must also be a nature cure centre, oh wonderful!" Māra will draw all attention to this secondary activity, and Vipassana will fall into the background. This is bound to happen.

This country, where this wonderful technique originated, lost it within five hundred years because mad people started adding various things to it. It became polluted, defiled, and then its efficacy lessened and it slowly died away. In other countries also, in the same way, it died away.

We are fortunate that one neighbouring country kept it in its pristine purity from generation to generation; that is why we have it. We have the responsibility to ensure that it is maintained for future generations in the same purity. Everyone should feel, "I was given it in its pristine purity and I will hand it over to the next generation in its pristine purity." In this way, at least for a few centuries, it will keep on helping people to come out of their misery.

Also examine yourself: Is past conditioning still very important? You want to serve Dhamma, and still say, "I am from this particular tradition and this is the highest"; if so, you have not submitted to Dhamma. Instead the thought should be ekāyano maggo, "I am confident that this is the only way to take out the deep-rooted impurities from the mind. Unless the deep-rooted complexes and impurities are taken out of the mind, I will never be liberated. Nobody can be. This is the one and only way." Only when you have this confidence should you offer yourself to serve Dhamma, in whatever capacity.

You are your own best judge. If you really have a volition that Dhamma should spread, that more and more suffering people should benefit from Dhamma, keep this volition. But don’t accept a position where you come in the limelight when you still have attachment to your past traditions, your beliefs, your dogmas. Wait a little, don’t take any responsibility.

Quite a few amongst you have that volition, I know. May you gain the merits of serving suffering people around the world, in different capacities. Those who have such volition but are not yet strong enough, make yourselves strong in Dhamma. By making yourselves strong in Dhamma you are not doing something for your Teacher, the Buddha, or anybody else, you are doing something for yourselves. It is for your own good, for your own benefit.

My Sayagyi used to say to those of his students who could go into the nibbānic stage at will, "You give the biggest donation to this centre: the wonderful vibration associated with the experience of nibbāna." So if you serve in no other capacity but that of a meditator, just meditate. Even if you can’t reach the stage of nibbāna, it doesn’t matter; whatever purity you generate will spread and the atmosphere will be charged with the vibration of purity. That will be your greatest contribution. One person may give millions of rupees in donation but not generate good vibrations and another may generate good vibrations but give nothing materially; the donation of good vibrations is much greater.

Then you can serve in any capacity. It is not necessary to become a Teacher, an assistant teacher, a treasurer, a president, a secretary, a trustee—meditate. Meditate for your own benefit and for the benefit of others. Generate good vibrations for your own good and for the good of others.

May all of you, of whatever country, community or caste, develop in Dhamma. You have a wonderful opportunity now that you have come in contact with Dhamma. Develop in Dhamma! Come out of your misery and be a shining example for others, so that they are attracted towards Dhamma and come out of their misery, their bondages.

May you all be really happy. May all others also be really happy. May you all be really peaceful. May all others also be really peaceful. May you all be liberated. May all others also be liberated.

Bhavatu sabba maṅgalaṃ

    « Xem chương trước «      « Sách này có 40 chương »       » Xem chương tiếp theo »
» Tải file Word về máy » - In chương sách này

_______________

TỪ ĐIỂN HỮU ÍCH CHO NGƯỜI HỌC TIẾNG ANH

DO NXB LIÊN PHẬT HỘI PHÁT HÀNH




BẢN BÌA CỨNG (HARDCOVER)
1200 trang - 54.99 USD



BẢN BÌA THƯỜNG (PAPERBACK)
1200 trang - 45.99 USD



BẢN BÌA CỨNG (HARDCOVER)
728 trang - 29.99 USD



BẢN BÌA THƯỜNG (PAPERBACK)
728 trang - 22.99 USD

Mua sách qua Amazon sẽ được gửi đến tận nhà - trên toàn nước Mỹ, Canada, Âu châu và Úc châu.

XEM TRANG GIỚI THIỆU.



Donate


Quý vị đang truy cập từ IP 18.97.9.172 và chưa ghi danh hoặc đăng nhập trên máy tính này. Nếu là thành viên, quý vị chỉ cần đăng nhập một lần duy nhất trên thiết bị truy cập, bằng email và mật khẩu đã chọn.
Chúng tôi khuyến khích việc ghi danh thành viên ,để thuận tiện trong việc chia sẻ thông tin, chia sẻ kinh nghiệm sống giữa các thành viên, đồng thời quý vị cũng sẽ nhận được sự hỗ trợ kỹ thuật từ Ban Quản Trị trong quá trình sử dụng website này.
Việc ghi danh là hoàn toàn miễn phí và tự nguyện.

Ghi danh hoặc đăng nhập

Thành viên đang online:
Rộng Mở Tâm Hồn Viên Hiếu Thành Rộng Mở Tâm Hồn Huệ Lộc 1959 Rộng Mở Tâm Hồn Bữu Phước Rộng Mở Tâm Hồn Chúc Huy Rộng Mở Tâm Hồn Minh Pháp Tự Rộng Mở Tâm Hồn minh hung thich Rộng Mở Tâm Hồn Diệu Âm Phúc Thành Rộng Mở Tâm Hồn Phan Huy Triều Rộng Mở Tâm Hồn Phạm Thiên Rộng Mở Tâm Hồn Trương Quang Quý Rộng Mở Tâm Hồn Johny Rộng Mở Tâm Hồn Dinhvinh1964 Rộng Mở Tâm Hồn Pascal Bui Rộng Mở Tâm Hồn Vạn Phúc Rộng Mở Tâm Hồn Giác Quý Rộng Mở Tâm Hồn Trần Thị Huyền Rộng Mở Tâm Hồn Chanhniem Forever Rộng Mở Tâm Hồn NGUYỄN TRỌNG TÀI Rộng Mở Tâm Hồn KỲ Rộng Mở Tâm Hồn Dương Ngọc Cường Rộng Mở Tâm Hồn Mr. Device Rộng Mở Tâm Hồn Tri Huynh Rộng Mở Tâm Hồn Thích Nguyên Mạnh Rộng Mở Tâm Hồn Thích Quảng Ba Rộng Mở Tâm Hồn T TH Rộng Mở Tâm Hồn Tam Thien Tam Rộng Mở Tâm Hồn Nguyễn Sĩ Long Rộng Mở Tâm Hồn caokiem Rộng Mở Tâm Hồn hoangquycong Rộng Mở Tâm Hồn Lãn Tử Rộng Mở Tâm Hồn Ton That Nguyen Rộng Mở Tâm Hồn ngtieudao Rộng Mở Tâm Hồn Lê Quốc Việt Rộng Mở Tâm Hồn Du Miên Rộng Mở Tâm Hồn Quang-Tu Vu Rộng Mở Tâm Hồn phamthanh210 Rộng Mở Tâm Hồn An Khang 63 Rộng Mở Tâm Hồn zeus7777 Rộng Mở Tâm Hồn Trương Ngọc Trân Rộng Mở Tâm Hồn Diệu Tiến ... ...

Việt Nam (228 lượt xem) - Hoa Kỳ (16 lượt xem) - Senegal (13 lượt xem) - Đức quốc (3 lượt xem) - Saudi Arabia (2 lượt xem) - Hungary (1 lượt xem) - ... ...