hoam

Ch Nht, 22 thng 12, 2013 WWW.HOADAMNEWS.COM B mi 2013. S 9

V TM LUN
B T MA
(Facebook)

PHT GIO V VN HA
PHM CNG THIN

TRN QUANG C

Xt, chn l rt ro khng li, nhng phi vin vo li hin t ci L; o ln khng tng, nhng phi mn v ngoi th hin ci Hnh. Nay tm gi t ra hai ngi cng bn lun v s v tm vy.
xem tip trang 2

Knh tha cc Ngi, Ti xin dng ch Ngi gi tt c qu v tn knh nht ang c mt ti ni y vo gi pht hin ti ny.
xem tip trang 7

CHA L CI THIN CA LNG

PHM XUN I

CON NG TRONG THI TP LC BT BA CU

NGUYN TIN YN
(Facebook)

Trong truyn ngn Ngi Lng Phao ng trn mt t bo Si Gn nm 1990, tc gi Nguyn Khi cho nhn vt
xem tip trang 7

C S MI THI
VNH HO
Hnh: Uyn Nguyn/Hoa m

Tip sau nhng thi tp ca cc tn tui thuc nn thi ca min Nam Vit Nam nh Quch Tn, Hoi Khanh, Vin Linh, Phm Cng Thin, Tu S, th mi y, T sch Trit hc v Vn hc Pht Gio ca Th qun Hng Tch va cho n hnh tp di co Lcxem tip trang 2

PHT TRIN TM T

TU S

Cng trong s ny
PHT GIO VIT NAM, BIN C V T LIU 1975-2009 (K 8) VPII/VH - tr.3 TU KIM: PHNG PHP TRANH U CA PHT GIO (K 3)
Thi o Thnh - tr.3

rong tn cng su thm, ngha ni nng ta ca B tt c ngun gc l v tr. V tr, l cn nguyn v thu ca thin v bt thin. V cn bn v tr nn tt c ty thuc nhn duyn. Ni cch khc, B tt thm hiu l duyn khi, nhn thc r cc php khi sinh, khi dit u l thuc v quan h ln nhau. Ngha l, y trn qun chiu t tnh ca cc php l Khng m vt qua mi s hi.
xem tang 6

Sau khi t c ton gic, nu c Pht khng vn chuyn bnh xe Chnh Php ln u tin ti vn Nai, nu
xem trang 25

BI HC CANH TN CA VUA PHT X THI MONGKUT

LU VN VNH
Th k XIII VN c vua Pht Trn Nhn Tn (1279-1293) th Thi Lan cng c mt v vua, ng gi l vua Pht Th k XIX, ng thi vi vua T c (1843-1883) bn ta: y l vua Mongkut (1851-1868) m th gii bit n qua phim nh, The King and I (Nh Vua v Ti), thi 1960. Khng phi ngu nhin ti t trc u Yul Brynner c chn th vai vua Mongkut v Deborah Kerr th vai c gio dy ting Anh Mrs. Anna Leonowens: phim nh da phn no trn s liu, nh vua Mongkut trc khi ln ngi xung tc xut gia 27 nm, sng trong cha v tng gi chc S trng mt tu vin, cn Anna l c gi dy Anh ng t Singapore sang, 1866-68, vi hp ng 3 nm, nhng mi 2 nm th vua Mongkut mt, phim bn thm chuyn c gio Anna
xem trang 16
King Mongkut

VIC DY TING VIT NH MT NGN NG TH HAI TRN TH GII

Nguyn Hng Quc - tr.

CON-NG-TRONG THI TP LC-BT-BA-CU Nguyn Tin Yn dch - tr.4 NGI CHIM Hong Long - tr.13 LC S GIA NH PHT T VIT NAM (K 6) Tm Lc - tr.17 VN NN VI O NU CC ANH LNG L LN VO QUA CI NHN SINH... Trung Qun tr.21 ENGLISH SECTION BUDDHIST FOUNDATION OF ECONOMICS Tue Sy - pg.8

SCH KH

v li chia s u tin!
SCH KHS FACEBOOK - tr.11

TNG GI NHT BN, s tht bi v nhng bi hc

KHI TU - tr.6

CHA A DI lm l Gi hai ha thng THIN N v MN GIC

NGI VIT ONLINE - tr.31

hoam
Chng minh o trng: THCH PH HA* TM HU CAO CHNH HU* TM LC NGUYN VN THC* TM HA NG MNH THU* NGUYN HIN NGUYN T I* MINH TN VN PH* C CHU V NGC KHU* THCH T LC NGUYN MN L VIT LM Nht tm: TRNH THANH THY l L GIANG TRN l NH NGUYN l HONG LONG l TM TR NGUYN QUANG VUI l TM NG NGUYN VN PHP l NG TRC THI VN B l TM NGHA NG VN QUY l TH NGHA TRN TRUNG O l TM THNG NH BCH XUN PH l NGUYN TC NGUYN SUNG l HU THNG NGUYN THANH TM l DIU NGUYT NGUYN TH KIU DUNG l QUNG HONG L HU MINH HUY l DIU PHC NGUYN TH KIU DIM l T HU V M HNH l HU TR NGUYN GIA HI l MINH HI L PHAN THIN SN l BU THNH PHAN THNH CHINH l NGUYN HNG NGUYN NGHIM UYN TRANG l THIN TM NGUYN HU TUN l NHT HUN NGUYN L GIA l NGUYN NHN NGUYN HU TRUNG HIU l TM NH NGUYN HIP l NGUYN CHN NGUYN THNH TM l DIU NGHIM TRN TH THY TIN l NGUYN MT l NGUYN PH XUN l QUNG PHP TRN MINH TRIT... Nhm Kt Tp: HOA M Lin lc: NGUYN VIT 714.765.9844 Mi kin xy dng, ng gp bi v, xin gi v a ch: hoadamnewsletter@yahoo.com nh mt tri va chiu vo bng ti thi bng ti tiu tan sch. Nu ng ra khng-c-tm, ht thy ti dit cng u nh vy. Hi rng: Hc tr ngu mui, tm cn cha dt. Xt su xa ht thy cc ch m su cn c dng, t ni nng tha gi, cc loi hnh vi, phin no b , nit bn sinh t, l no u khng c tm chng? p rng: t khng c tm. Ch v chng sinh m lm chp chc cho l c tm, lin c ht thy phin no, sinh t, b , nit bn. Nu ng ra rng khng c tm, tc th khng c ht thy phin no, sinh t, nit bn. Vy nn Nh Lai ni vi k c tm l c sinh t. B s d c tn l i vi phin no m ni, nit bn c tn l i vi sinh t m ni, y u l php i tr. Nu khng c tm th c, tc th phin no, b u khng th th c, n nh sinh t, nit bn cng khng th th c. Hi rng: Nu b , nit bn khng th th c, vy vic ch Pht trong qu kh u c tr tu b th ngha l sao? p rng: Chiu theo th th ni l c c, cn theo chn th thc ra khng c c g c. Vy nn Kinh Duy ma ni: Tr hu b , thn khng th c, m tm cng khng th c. Li nh Kinh Kim Cng ni:
xem trang 4

tip theo trang 1

V TM LUN (B T MA)
Tr hi thy rng: Tha thy, c tm hay khng c tm? p rng: Khng c tm. Hi rng: Nu ni l khng c tm, vy ai c th thy, nghe, nhn, bit? p rng: Vn l khng c tm d thy nghe nhn bit, vn l khng c tm c th bit khng-c-tm. Hi rng: Nu khng c tm, tc l khng c thy nghe nhn bit, sao li c thy nghe nhn bit? p rng: Ta tuy khng c tm, nhng c th thy, c th nghe, c th nhn, c th bit. Hi rng: c th thy nghe nhn bit, tc l c tm, sao thy li bo khng? p rng: Ch l thy nghe nhn bit tc l khng c tm, u c ni no xa ri thy nghe nhn bit m li c khng-ctm khc na? Ta nay s con khng hiu, s gii thch tng iu cho con, khin con ng c chn l. Gi nh thy, c ngy thy, ta nh khng thy, thy cng khng c tm; nghe, c ngy nghe, ta nh khng nghe, nghe cng khng c tm; cm nhn, c ngy cm nhn, ta nh khng cm nhn, cm nhn cng khng c tm; bit, c ngy bit, ta nh khng bit, bit cng khng c tm; c ngy to tc, to tc nh khng to tc, to tc cng khng c tm. Vy nn ni: thy nghe nhn bit lun khng c tm. Hi rng: Sao c th bit c nhng th y khng c tm? p rng: Con hy suy ngh cn k xem, tm c tng mo th no? Tm y c th nm bt c tm y khng? Tm y bn trong? bn ngoi? Hay gia? Ln tm c ba ni nh th, cng khng th tm thy tm c. n nh i tm ht thy ch khc, cng khng th tm c. Nn bit rng tc v khng c tm. Hi rng: Thy ni l ht thy cc ni u khng c tm, tc l khng c ti phc, vy h c g m chng sinh vn lun hi vo su ci tri, thn, ngi, a ngc, ng qu, sc sinh, sng cht khng ngng? p rng: Chng sinh m lm, vng sinh ra tm ni khng-c-tm, to loi nghip, chp chc m lm m cho l c, khin lun hi vo su ci, sng cht khng ngng. V nh c ngi trong bng ti, thy ci cy khng cnh m tng l con ma, thy dy thng m tng l con rn, bn sinh ra lng s hi; chng sinh chp chc m lm cng vy m thi, trong ni khng-c-tm m lm tng c tm, to mi nghip, m thc ra khng ai khng lun hi vo su ci. Nhng chng sinh nh vy, nu gp c bc i thin tri thc, dy cho ngi thin, gic ng v tm, ht thy nghip chng u tiu vong sch ro, bnh xe sinh t tc khc dng. V nh

TU KIM:
PHNG PHP TRANH U CA PHT GIO
THI O THNH

PHT GIO VIT NAM

BIN C v T LIU (1975-1995)
Bi trch ng nhiu k t liu Vn Phng II Vin Ha o, Gio Hi Pht Gio Vit Nam Thng Nht ti Hoa K, 1996 06.04.1977: Cng sn bt gi cc v lnh o Pht gio:
p li vn th khiu ni s 004/VH/VT ca Vin Ha o do Ha Thng Huyn Quang gi Th tng chnh ph cng nh lp trng kin nh ca Gio Hi Pht Gio Vit Nam Thng Nht v php nhn v php l c lp ca mnh qua i Hi Khong i K VII, nh cm quyn Cng sn ra lnh cng an v qun i hnh qun bao vy v lc sot cha n Quang, tr s trung ng ca Gio Hi Pht Gio Vit Nam Thng Nht, bt gi c v gio phm lnh o nng ct nh: Ha Thng Thch Huyn Quang Ph Vin trng Vin Ha o, Ha Thng Thch Qung Tng Th K Vin Ha o, Ha Thng Thch Thuyn n Tng V trng Tng V Hong Php, Thng Ta Thch Thng Bu quyn Tng V trng Tng V C S, Thng Ta Thch Thng Hu Chnh i din GHPGVNTN Qun G Vp kim Trng Ban Kinh T T Tc Tng Ni, v Thng Ta Thch Thanh Th, Trng Ban Thanh Tra Ban Kinh T T Tc Tng Ni. (cn tip)

THI O THNH (Thch c Nhun)

(trch Xy Dng Nhn Sinh Quan Pht Gio Thi o Thnh, Vn Hnh xut bn 1969) Tip theo k trc nay khng phi l do ch X hi loi ngi gy ra, m do ci T nhin nn: No ngoi cnh nng ma, gi rt to ra bao nhiu tai ng nh i hn, lm cho ng rung kh; nc l ma dm lm cho hoa mu h thi; ging bo sp ca nh V cn bit bao oan tri khc, phn ln do t nhin gy nn, bt con ngi phi gnh chu. No ni tm au kh v sinh, lo, bnh, t tip din nh bnh xe lun hi khng dt. Tt c nhng s vic khng hay cho loi ngi chng phi do con ngi mun c, m u bi l tri gy nn. Vy To ha v tnh hay bt nhn chng? To ra loi ngi nh vy sao? Tt c nhng thc mc ngy nay c nu ra tm cu tr li bng hnh ng ca bn tay
xem trang 31

II. i tng u tranh php

o Pht cn c vo tinh thn Nhn Ch b xung cho nh Mnh thuyt (lun hi) gii quyt cho con ngi khi b t nhin chi phi. Ri a con ngi t a v thp km ca loi sc sinh ln a v Con Ngi chn chnh, thnh lp x hi loi ngi. Mun thc hin x hi l tng Ngi y, i tng u tranh ca con ngi vn gm c hai mt: u tranh vi v tr t nhin ch to k thut; u tranh gia ngi vi ngi thnh lp mt x hi ngi tt p.

a) Phng php tranh u vi v tr gm hai phn:

1) nht nh v v tr quan: ci kh trc tin ca con ngi t trc ti

Tht ra chng ti mun g? Chng ti khng mun nhng quyn hnh chnh tr. Mc ch ca chng ti khng phi l lt chnh quyn. Chng ti cng khng ch trng bi nh chnh quyn. Chng ti ch mun sng vi tt c gi tr ca con ngi c th tham gia trong cng tc xy dng x s. - trch LI KU GI BO V NHN QUYN
CA VIN HA O GHPGVNTN, 1977. (Hnh: T Tng Thng GHPGVNTN, Ha thng Thch Huyn Quang nhng ngy b qun ch Qung Ngi, Bnh nh.)

xem tip trang 6

NHN VT v S KIN

TIN BUN
TUN KHANH / facebook

hc s Vit Dzng, tc gi ca cc tc phm lng danh nh Cht qu cho Qu Hng, Li kinh m, Bi Tango cui cng, Bn i hiu qunh... qua i t ngt vo lc 10g34 sng th Su 20-12 ti Wesminster, California, Hoa K. ng mt ngay trn bn lm vic nh, sau khi va lm vic xong vi i truyn thanh Radio Bolsa. Vit Dzng, tn tht l Nguyn Ngc Hng Dng (sinh 1958). Nm 1975 ng vt bin t nn sang n Singapore ri sau sang M nh c. Ngay nhng nm u tin ti M ng sng tc v thng gii Iowa Grand Ole Opry. Nm 1985 ng cho ra bng nhc ting Anh Children of the Ocean qua s hp tc vi mt s nhc s M. S nghip ca ng l mt chui di hot ng ngh thut v x hi lin tc dn kinh ngc, d ch c th di chuyn trn i nng. Gia ti m nhc ca ng li gm tnh ca v nhc tranh u c trn 450 bi ht. Vit Dzng c coi l gng mt u tranh cho nhn quyn v t do hng u ca ngi Vit hi ngoi trong nhiu thp nin. Trong 2 nm gn y, ng tr bnh rt nng v tim v huyt p nhng vn c hot ng, khng chu ngng ngh d bc s cnh bo nhiu ln. Thng 3 nm 2013, nhc s Vit Dzng v Nguyt nh cng c trung tm Asia vinh danh cho mt i hot ng ngh thut tranh du chng trnh ring mang tn Hng Ca S Vit 2. y cng l mt trong nhng chng trnh ngh thut ln cui cng m ng tham gia, cng l dp k nim nhiu nm hot ng phong tro Hng Ca (m nhc chnh tr) do ng v nhc s Nguyt nh ch xng. Vi nhiu ngi, nhc s Vit Dzng c coi l tm gng hot ng v tranh u ng ngng m, vi mt s ngi khc, nhc s Vit Dzng c xem nh l nhn vt i lp khng th chp nhn c ca Nh nc Vit Nam. Vi nm sau bin c thng 4-1975, trong bi cnh i sng xo ng v cn nhiu ch trng cc oan, ng v nhc s Nguyt nh tng b nh nc Vit Nam kt n t hnh vng mt. Khi cn sinh thi, nhc s Vit Dzng tng ni a rng ng i nhc s Vit Khang ra t kt ngha anh em, v c cng ch Vit trong ngh danh, cng nh cng tm hn tranh u. Nhng nay th c mun khng th thnh s tht.
tip theo trang 11

Nhc s Vit Dzng (hnh: ng Hin facebook)

NGI VIT BT HNH

NGUYN NH BN / facebook

khng quen bit anh Vit Dzng, nhng khi nghe anh mt kh t ngt, ti cng cm thy bun, khi ngh v nhng bt hnh v ly tn cn xa thm thm ca rt nhiu, rt nhiu ngi Vit chng ta, ti Vit Nam hay trn khp th gii hin nay. Gt b ra ngoi nhng ng lc chnh tr, th nh qu, tr v qu, c gp li ngi thn, hoc n gin l c nhn li mt k nim m h no nh con sng, gc ph... l mt nhu cu c tht, i khi mnh lit. Vi ngi Vit, bi t nc qu tang thng v chin tranh, cuc sng c qu nhiu k c, s ra i phn ln l bt buc ch khng

phi t nguyn, ti tin rng nhu cu v thm qu khi ly hng hay khi phi sng lu vong l rt thi thc, c khi cn cao hn mi dn tc khc trn th gii ny. Nhng gn 40 nm sau cuc i lon, c nhng ngi mt lng vi qu hng vnh vin nhm mt ra i m khng mt ln c th nhn thy n, m Vit Dzng l mt trng hp tiu biu! Li c nhng ngi ang sng nc ngoi, lm nhng cng vic bnh thng nhng ch cn vit ra hay pht biu nhng iu m nh cm quyn trong nc xem nh bt li th k nh con ng v qu cng ng li khng bit n bao gi. Ri li c nhng ngi

trong nc, ch l vn ngh s, cng b thu gi h chiu, d c khi chuyn xut ngoi ca h l thm thn nhn bi cc anh vit, ng trn internet nhng tc phm ngoi vng cng ta! Nhng hnh x nh vy tt nhin l i ngc vi tuyn b v quyn con ngi, nhng n cng hm da kh hu hiu, bi nu mun t ngoi quc v Vit Nam hay ngc li, tt nht hy im ming... Ti c nhng ngi bn nh im ming nh vy, v ti thng cm vi h! Li mt bui sng Ch nht ngh v nhng iu khng vui!

V TM LUN (B T MA)
Khng c php no c th c. Ch Pht Nh Lai u v khng th c c m c c. Nn bit rng c tm tc tt c u c, khng c tm tc tt c u khng c. Hi rng: Thy ni l ht thy mi ni chn u khng c tm, g cng khng c tm, th c khc g g u? p rng: Ta khng c tm, tm khng ging nh g . L v sao? V nh ci trng tri (sm?), tuy khng c tm, t nhin vn xut ra cc php k diu, gio ha chng sinh; li ging nh ngc Nh , tuy khng c tm, t nhin c th bin ra mun vn thay i; ta khng c tm, cng ging nh vy. Tuy khng c tm, nhng gii nhn ra thc tng ca ch php, c tr hu Bt Nh chn chnh, ba thn t ti, ng dng v cng. Vy nn Kinh Bo Tch ni rng: Ly s v tm m hin hnh, chng l ging g sao? i khng-c-tm, tc l chn tm vy. Chn tm tc l khng-c-tm vy! Hi rng: Nay trong tm, tu hnh lm sao? p rng: Gic ng s khng-c-tm trong ht thy mi vic, tc l tu hnh, ngoi ra khng c s tu hnh no khc. Vy nn bit rng khng-ctm tc l ht thy mi th, tch dit tc l khng c tm vy! Hc tr lc y bng nhin i ng, bt u bit ngoi tm khng c vt, ngoi vt khng c tm, mi c ch hnh vi u c t ti, dt mi nghi ng, cng khng c vng bn. Lin ng dy hnh l, khc ghi v tm, bn lm bi tng rng: Tm thn tch mch, V sc v hnh. Nhn m chng thy, Nghe m lng thinh. Ti khng ti mt, Sng chng sng tinh, B i khng dit,

Ly v khng sinh. Ln tc bao trm php gii, Nh tc lng tc trn mnh. Phin no khong m khng c Nit bn khi chng trong xanh Chn Nh vn khng phn bit, Chia ra hu tnh, v tnh, Gom thu ht thy khng lp Tn ra vn vt c linh Thn diu bit u on c Hc kinh dt tu hnh. Dit th khng thy ci d, Sinh th chng thy ci thnh. i o tch mch l v tng, Vn tng su xa l v danh. Nh vy vn dng t ti, Lun l v tm chi tinh. Thy li ni tip: Trong cc tr hu Bt Nh th tr hu Bt Nh v tm l ti thng. Vy nn Kinh Duy Ma ni rng: Ly s v tm , v th hnh m hng phc ngoi o. Li nh Kinh Php C vit: Nu bit khng c tm th c, tc th ch php cng khng th

th c, ti phc cng khng th th c, sinh t nit bn cng khng th th c, cho n tt c mi th u khng th th c, khng-th-th-c cng khng th th c. on bn lm bi tng rng: C ng c tm, bui m xa Ng chng-c-tm, chnh lc gi V-tm c th dng soi chiu, Soi ra thng tch tc nh nh. Li ni: Khng c tm thi chng soi dng Chng dng chng chiu, lm cng khng y l Nh Lai chn php gii, B Tt xem ra phi chng cng. Ni khng-c-tm, tc l khng c ci tm tng m lm vy. Li hi: Sao li c tn l Thi thng? p rng: Thi ngha l to ln vy; Thng ngha l cao vy; diu l cao vi, nn c gi l Thi thng vy. Li na, Thi c ngha l ngi thng thi vy. Ci tri ca ba gii tuy

c tui th lu di, phc m ht, cui cng s lun hi vo su ci, khng lm ngi Thi. Thp tr B tt tuy vt ra khi sinh t, song diu l cha thu o, cng cha phi Thi. Thp tr tu tm, m lm nhp ci c vo ci khng, khng bit khng c c hai th khng v c, tuy khng qun Trung o, nhng cng cha phi Thi. Li nh qun mt Trung o, tam x u ht sch, ngi v thy diu gic, B Tt tuy sai c tam x, song khng th coi ci k diu y l khng-c, cng cha phi Thi. Li nh qun i s vi diu y, th Pht o cng cc, th khng cn lu gi th g, khng lu gi suy ngh th khng t l, ng thi tm tr m lm vnh vin tt hn, s gic ng soi n rt ro, thinh lng v vi, y mi gi l Thi vy. Thi c ngha l s rt ro ca chn l, Thng c ngha l v ng, vy nn ni Thi thng, tc l tn gi khc ca ch Pht Nh Lai vy.
TRN QUANG C

Well fly again

TRC H & VIT DZNG & CARDIN

n cng ti ta phi c vn ln khi git nc mt bun nh ln cui bn cng ti ta phi c p xy cho mt th gii y lng nhn i Trn khng trung n tung ting bom hn th i la khi en gia au thng nghit oan trong m u cn y du vt anh hng nguyn hy sinh cho th gii t do Cng chp cnh bay xa nhng au thng chng ta cng nhau nm tay cng chp cnh bay nh sng ban mai chiu soi nim tin khp ni cng nhau ht vang ting ht yu thng khc ca t do thm ti cng chp cnh cnh bay th gii chung xy tng lai ha bnh...
Bay qua vng bo t (Hnh: Nguyn Bch Thy)

CUNG TRM
t ng tht, ch va nhn c tin nhn anh cn gp em bn cht vic, cha kp lm g th nghe anh mt. Cm gic tht kh t.

emories they will always be in our hearts and mind forever Promise me we would one day be in a world of grace free from fear I saw skies burning flames of hate as the world cried when our angels fall silently heroes rise without fear sacrifice for others to live Well fly again nothing will stop us if we stand as one well spread our wings and touch the sky if we could live once more well fly again lets sing toghether songs of freedom well fly again unite the people of the world well fly again a vengeance so they claimed taking lives of the innocence wipe the smiles of childrens face frightened for tomorrow I guess they dont know what our land is all about we stand for freedom your hands in mine side by side well fight and Well fly again nothing will stop us if we stand as one well spread our wings and touch the sky if we could live once more well fly again lets sing together the songs of freedom well fly again unite the people of the world well fly again

Dzng gn i mnh vi hot ng chnh tr nhng anh c th rt t ho l dnh trn cuc sng cho c m v mt Vit Nam y thng mn, m cha h phi hy sinh mt mng ngi no. C ln mt nh bo M ngh vit tiu s i ca anh, Dzng t chi. Anh ni nu v c VN, ti s t mnh bt u quyn sch . Gi th cun sch s chng bao gi c vit na. Cui tun ti, Dzng s c an tng ti ngha trang Peek Family, Westminster, cng l ni an ngh ca nh vn Nguyn Mng Gic, nhc s Hong Thi Th, nhc s Ngc Bch, ngh s Dng Thanh Lm... Tht kh m gii ta c cm gic khi nhn thy nhng ngi quen bit chung quanh mnh ln lt ra i nh vy. Cuc sng nh cn dn nhng hng v hp dn, nhng b buc phi ung n cn. TUN KHANH

Him, nhn ra, gia dng hng ca ngi nhc s cui mt, bun! Tm nh do nhc s Tun Khanh ghi li thi khc Vit Dzng ng lng thm, khi bi ht ca mnh va c b bn cung cao ln, m nim ring lng xung ng V ni mi khc m tm! - UYN NGUYN
Hnh (Infographics): NGUYN HONG THANH TM

TNG GI NHT BN

S tht bi v nhng bi hc
Truyn thng Pht gio khng c s gi ng ra tuyn b ng hay sai thay c Th Tn v cch con ngi p dng gio php ca ngi. c im ca Pht gio to ra nhng gi tr ring bit mang sc thi tn gio ca ring tng nhm dn tc. Th gii bit n mt Nht Bn vi nhng n tng v mt t nc v con ngi m , vn ha v o Pht khng th tch ri nhau. Tuy nhin nhng s tht v hin tng tn tng (theo ting Vit) th lun lun l iu kn ting. Mt cch tt nhin, nhu cu ca ngi vit v ngi c thng hng n nhng iu m khi bn n l tm ra ci c th hc hi, nhng th khng nn hc hi th cng khng nn c v cng khng nn vit ra. Gi tr y dng nh c cht thay i trong thi i m nhu cu v ci bit ca con ngi khng ch l hc hi, ni mt cch chnh xc hn, nhu cu tri thc con ngi mun bit y c hai mt chnh din v phn din, c l mt mt ngi ta hc hi v mt kia l rt kinh nghim. Ngi vit bi ny cng bt u nh th tm hiu ti ny. Xin chia s ni y nh l mt cht d liu (trong trnh khng chuyn) v th gii quanh ta, hon ton khng bn n chun mc no phn xt ng-sai, hay-d v vn ha x ngi. V hn na theo ngi vit, vn ha nc ngoi, l th bit, hiu ch khng phi l th hc hi, ng dng v cn thit phn nh ng sai. a. T b gii Thanh vn, ch th gii B-ttt: C th ni nguyn nhn su xa v then cht nht ca s bin mt truyn thng Tng bo trong Pht gio Nht Bn hin ti l bn th gii lut ca Tng khng c coi trng. Pht gio c truyn vo Nht Bn nm 552, thi Kimmei 13, t ng Paekche (Hn Quc ngy nay), tng phm ca quc vng King syongmyong by gi gi n Nht Bn l mt tng Pht Thch Ca mu-ni. Pht gio tn ngng ban u y sau nhiu sng gi v cui cng bn r c vo thi Soga no Umako (588), mt s kinh in, cc ngh nhn, mt v Tng, mt v Ni, mt nh kh hnh t Peakche c gi n Nht. n thi im ny Pht gio Nht Bn c gio th, gio hc, gio on. Tuy nhin, mi n nm 753, vi s thnh cu t pha Nht, ha thng lut s Ganjin ( ) v phi on ca ngi t nh ng-Trung Quc n Nht lp n truyn th i gii, Tng gi t th i gii T-kheo, gi gn gii lut Tng gi v chnh thc tr thnh Tng Bo theo truyn thng Pht gio. Kinh nc Nht by gi l Nara. Gii lut c thit lp khng bao lu th Pht gio nc ny li bc sang mt bc ngot mi, s c mt ca Saicho ( ), t s Thin Thai tng Nht Bn. Saicho tu hc v th i gii kinh Nara nm 785, sau hn na nm du hc Trung Quc, tip nhn truyn thng Thin Thai tng v tr v Nht nm 805, mang v theo nhng php hc ch trng ca tng phi ny gm Vin, Gii, Thin, Mt. Tuy nhin theo Saicho, v Gii, Nht Bn khng ph hp vi gii Thanh Vn, thay v truyn thng ban u ca Thin Thai tng Trung Quc l th tr c hai gii Thanh Vn v B-tt gii, ng ch trng gii Thanh vn khng ph hp, ch cn th gii B-tt v gi gn nghim mt l tiu chun ca mt v Tng. Ch trng y b phn i kch lit t cc v Tng thuc lc tng Nara lc by gi. Tuy th, v tr v s nh hng ca Saicho trong giai on ny rt ng k. Mt im c sc ca Pht gio Nht Bn l nh hng chuyn bin theo cc vng triu. Sau khi Saicho t Trung Quc tr v, ng thnh lp am tu hnh Hieizan () v tr ni pha ng Bc th Kyoto. Nhm lc kinh chnh tr t Nara mi chuyn v, chnh quyn Heian (7941185) by gi cho l ngi cha pha ng Bc ny trn gi v em li im lnh cho chnh ph, th lc chnh tr lm v tr v nh hng ca Saicho tr nn c bit i vi cc hc Tng ng thi. V tt nhin, t tng t b gii Thanh Vn ch th gii B-tt vi tc phm Hin Gii Lun c p dng Hieizan. Cc tng phi Pht gio Nht Bn thnh lp t thi Heian tr i, tr Chn Ngn Mt tng Koyasan (), u c chu nh hng t t tng Saicho y, ni ng hn hu nh cc v khai t v sau thuc Thin v Tnh u xut thn t Hieizan, tc khng th i gii T-kheo. C kin cho rng t tng ca Saicho l nguyn nhn then cht nht dn n th tc ha Tng gi Nht Bn, bi t vic khng gi gn gii lut n vic lp gia nh ch cn l khong cch ca ch v thi gian. Tuy nhin mt cu hi c v then cht hn l, ngoi yu t chnh tr, ti sao t tng Saicho c chp nhn? c kh nng gii Phm vng c truyn n qu lu trc gii truyn thng, v mt iu na, ha thng lut s Ganjin l ngi nc ngoi. b. S xut hin ca Tnh Chn tng: Mt nguyn nhn v cng c bn th hai ca vn ny l s c mt ca Sinran (11731262) v t tng ca ng, Sinran l t ca Honen (1133-1212) khai t Tnh tng Nht Bn. Hai thy tr Honen v Sinran u xut thn t Hieizan, nhng c xy

KHI TU

thun ty ch mt php mn Nim Pht, trong khi gio hc Thin Thai tng gm Vin, Gii, Thin, Mt. Honen b ch trch nng n v nh im l nm 1207 chnh quyn thuyn chuyn (y) thy tr ng tch nhau v ri khi th Kyoto. Sinran ri Kyoto v cng xa thy Honen, n Echigo ng vn gi php mn Chuyn Tu Nim Pht, D hnh o (con ng d tu) vi ch trng ch nim Pht thi l th tt nhin ng c th lp gia nh. Nm 1211, lnh thuyn chuyn thy tr Honen c d b, Honen tr v Kyoto cn Sinran t Echigo di v Kanto. Sinran n Kanto khi ng lp gia nh, nhng vn chuyn tu nim Pht v truyn ging php mn ny mt cch tch cc, nh hng ca ng rt ng k khu vc ny. Vi t cch mt ngi ang c gia nh v lm cng vic nh mt v Tng, Sinran b ch trch nng n t nhiu pha, c t cc tng phi khc v c t Tnh tng, nhng huynh ng mn ca ng. T vic ny, mt cch ngu nhin, Sinran tr thnh mt nhn vt c lp khi Tnh tng ca thy mnh. Vi vic

1. Nhng nguyn nhn then cht

chuyn tu nim Pht v hong truyn php mn ny khng mt mi, ng c s qun chng nht nh. Hu du ca Sinran, tt nhin l vi t cch ngi c s, vi t tng chuyn Nim Pht v khu bit vi Tnh tng, tng phi ny t nhn l Tnh Chn Tng. Tng phi ny ca Sinran tn ti t th k 13 n cui th k 19, trong khong thi gian di , cc tng phi khc ca Pht gio Nht Bn vn lp tng, tn ti v pht trin gio hc khng ngng, c bit l s pht trin v nh hng su rng ca t tng Thin tng. Khi cp n vic th tc ha Tng gi Nht Bn nhiu ngi ngh ngay n tng phi ca Sinran, ngi vit cho rng ng to ra mt bc ngot trong Pht gio Nht Bn nhng khng phi l chnh nhn lm thay i din mo Tng gi. Bi v, tng phi ny tn ti t th k 13, cc tng phi khc vn gi c s thanh tnh ca Tng gi v cha vin cho n cui th k 19. Hn na, tng phi ny vn khng nh r rng mnh l c s c gia nh, tu theo php mn d hnh o, khng phi hnh thc ngi xut gia. c. Chnh sch mi ca chnh ph v thi ca Tng gi trc thi i mi: C th ni, cui th k 19 u th k 20 l thi gian to ra nhiu s bin i nht ca x hi Nht Bn trong c Pht gio. Sau lnh Thn Pht Phn Ly (1867) ca Meiji Isin (

), chnh ph ny dn ng cho mt tn gio mang tnh chnh tr mi l Thn o, ly ngun gc t tn ngng th thn trong nhn gian. Lnh Thn Pht phn ly khng ch n thun tch tn ngng nhn gian ra khi Pht gio, m di tc ng ca chnh tr nghing v Thn o, dy ln phong tro Ph Pht Hy Thch, Thn o thay v chuyn mnh t tn ngng sang t cch tn gio th trt vo hnh thc chnh tr. Hnh thc tn gio chnh tr ny c cc nh nghin cu nh gi l chnh nhn a Nht Bn bc vo tham gia chin tranh th gii. Ngi ta c gng i tm mt th gi l quc th v cho l n trong Thn o, nhng tt nhin khng th p ng c iu ny, Pht gio tt nhin khng th l quc th ca ngi Nht, nhng tch Pht gio ra i tm quc th l iu khin cng, bi nn vn ha v vn minh Nht Bn c ghi nhn l bt u t th k th 6, ngha l k t khi Pht gio c truyn n. Thn o quc gia tn ti t thi Meiji tri Taisho n Showa th 20 (1945), sau khi Nht tht bi thm hi vi hai qu bom nguyn t, ngi ta nhn ra tn gio v chnh tr cn phi tch bch, Thn o quc gia b tuyn b xa b, Thn o quay v ngha tn ngng nhn gian vn c, chm dt ch tn gio chnh tr trong x hi Nht Bn. Trong gn mt th k,

chnh sch Thn o quc gia gy ra nhiu bin ng trong cc ngi t vin, cha chin tr nn t ngi lui ti, Tng s khng cn c coi trng nh trc y. Di ln sng xao ng ca chnh tr x hi, ngi ta quan tm nhiu hn n nhng thnh qu kinh t-vt cht, cc v Tng hng theo xu th chnh tr x hi ng thi, khng gi c con thuyn qua con sng d. Bn cnh , Tnh Chn Tng vi hnh thc c s hot ng tch cc vo cc lnh vc. Tu s ca cc tng phi khc bt u ngh n thn phn ca mnh trc nhng tro lu mi, thm vo , h khng c gii lut rng buc, khng c kt qu thch hp vi h trong s kh luyn nghim khc, v c bit l s bng quan ca tn ti gia. Cc tng phi thuc Thin tng vn c coi l chun mc tr nn cng nhc trong vic tip Tng chng v truyn b Pht php trong thi ri ren, khng linh hot trong thi i mi. Khi nhng tinh hoa ca Pht gio Nht Bn bc ra cng th gii vi nhng ng gp ng k ca cc v Tng mang n cho th gii bit v mt nn vn ha Zen Buddhism c sc ca Nht Bn, cng l khi Tng s trong nc bt u bc n con ng th tc ha Tng gi v t vin ca mnh. Con ng th tc ha Tng gi tt nhin khi no ban u cng vi nhng l do cao thng, c th l hng Pht gio

ha x hi, nhng ng r ny bin thnh x hi ha Pht gio. V c s khi u th t s kh lng quay li. Ngi ho tm xut gia ngy mt t i, nhng ngi cha cn c ngi trng coi tr nn mc nhin chp nhn hnh thc Tng s mi. Khi t vin khng cn chng Tng, thay v cha l ni tu hc th ch cn mt chc nng cng bi, tr tr cha s lm cng vic ny nh k sinh nhai, trong quy lut c cu th c cung ca x hi, tt nhin k t y v tr x hi ca nhng thnh phn ny khng th cn c gi tr nh xa, ngi ta lun knh Pht nhng knh Pht khng cn i chung vi t trng tng. Giai on th tc ha Tng gi v t vin cng l lc gio l Pht gio c truyn i bng mt phng hng mi, khi gi tr c hnh ca Tng s khng cn, nhu cu hc Pht ca ngi Nht trong thi i to nn mt hng i mi cho Pht gio i vi dn tc c truyn thng Pht gio lu i ny. Thay cho t vin l trng hc, thay cho cc bui thuyt php l cc n phm sch bo Pht gio. Nhu cu hc Pht ca ngi dn Nht rt ln v Pht hc t nc ny l mt ngnh c u th trong h khoa hc x hi v nhn vn.

k x hi bin ng v chnh tr v ln sng i mi trong giai on cui th k th 19 v u th k 20, tri qua cuc th la y Pht gio khng mt trong lng dn tc Nht nhng gi tr Tng s hon ton thay i, gi tr biu trng sng ng nht ca Pht gio bin dng th tt nhin gi tr Pht gio trong x hi mang mt ngha khc. Ni n mt bi hc cho Pht gio Vit Nam trong trng hp ny hn l iu khin cng, v Vit Nam, vi nhng yu t c sc v c bn ca mnh th chc chn khng th xy ra mt iu tng t. Tuy nhin, chng ta c th xc tn c mt s yu t ch cht t s tht bi ny. a. Gii lut l th tnh ca Tng: iu u tin ta cn khng nh, t th k th 9, Tng Nht bn khng th tr gii t-kheo. T vic khng hay bit, khng th tr gii t-kheo n vic lp gia nh l khong cch hon ton c th giao nhau khi Pht gio bc vo giai on th la. b. Trn trng, quan tm v p ng nhu cu cng hin ca gii c s ti gia: y mt ngun nhn lc ln, c tng lp c s tr thc v c nhng thnh vin khng th gi trn vn i sng phm hnh ca thin mn. S ch trch, bi xch v mc tn l cch nhanh nht lm on th t chng tan r, to ra nhng gi tr tri chiu.
xem trang 8

2. Bi hc no c th rt ra
Bi hc ca Pht gio Nht Bn cho thy s bin dng ca Pht gio c xc tn r rng nht l thi

tip theo trang 1

PHT GIO V VN HA
Phn ng cc ngi c mt hm nay chc chn u nh rng bao nhiu kinh lun Pht gio u dycho chng ta mt iu kh qun i vi bt c ai mun ni mt ci g trc m ng qun chng. Hin nhin cc ngi c th on c ti mun ni g? Khng phi th. Ti khng mun s dng nhng thut ng Pht gio qu p nh i ng, chn ng, nh thc ng, bt cung ng, vn vn. Ti ch mun dng i ba ch bnh thng m ti hc c trong kinh Pht; iu ng nh nht l th ny, i vi ngi mun ni trc m ng qun chng: khi mnh chu kh tu hnh ng hong mt cht thi th mnh s khng bao gi cm thy rt r s hi lc ng ni trc cng chng. Tt nhin, chng ta cng cn hiu iu ng nh ny mt cch sng sut hn na v ng hn na cho c liu ngha kinh. Khng phi n ni thao thao bt tuyt v rt l hng bin, vng vng, dt khot, rnh r, hp dn, bit pha tr ng lc, t tin trn vn, hc thuc bi ng theo loi sch hc lm ngi nh nhng quyn sch c tn khu gi nh Ngh thut ni trc qun chng, c nhn tm, Qung gnh lo i v vui sng, vn vn, th c ngha ngy th rng mnh thc hin c iu ng nh trong kinh Pht; c th tm tt iu ng nh y trong mt cu ngn gn: Khng s thnh chng, v mnh c gng tu hnh cht t trong kh nng rt gii hn ca mnh. Nu tm c nh th th d c ni nng p ng, lng l, khng tri chy i na cng c th c ch li cho mnh v cho nhng ngi khc. V mt cng c tu hnh, ti thng t ngh rng ti chng bao gi thy mnh tu hnh ng hong c, m phi ni ngc li th ng hn. Ti thng khinh b tt c nhng ngi gi v khim tn che giu ci ngo mn kh i ca mnh, v tt c nhng ngi c thi ma mai ngi khc mt cch l php kn o th cng ng khinh b: ti vn cha thc hnh c bi hc ln nht m ngi bn s ca ti, Ha Thng Thch Tr Th, dy lng l trong i sng ca ngi: Thng Bt Khinh B Tt... Kinh lun Pht gio th gm khong vi ba trm ngn trang m ch thc hnh vi ba ch thi m my triu t ngn kip ri

Hnh minh ho (Hong Linh Ngo)

ti vn cha thc hnh c v nht l kip ny. Th d nh ch ba ch B Tm. ng v mt vn ha hc thut, ti c th vit mi ngn trang v B Tm mt cch d dng nhanh chng, vi li gii thch uyn bc ngu xun y ch Phn, ch Hy Lp, ch Ty, vn vn (d ch Hy Lp hay ch Ty khng c ch no tng ng vi B Tm th mnh vn c th ni n ci bt tng ng y lm sng ngha ci tm gi l tng ng, vn vn), nhng ng v mt Pht gio, nht l mt hnh tr tu chng th ti hon ton l mt s khng khng l... Ch ca i hi

Khong i th Nht ny l: Ha gii v Xy dng v bui ni chuyn ca ti c lng vo xen k vi ti mi nghe qua th rt l ch ngha (ti ni l ch ngha, mc d khng c ch ngha no m khng c xy dng trn, di, qua ch v ngha). ti rt ch ngha l: Pht gio v Vn ha. T bn c chu, qua in thoi, ti vi vng nhn li; tr v nc Hoa K, ti mi git mnh thy rng t mnh m mnh tung dy ra t buc ly mnh... Ti t x mnh xung H Thm vi mt ti rt so, rt l hc gi, l hc ng, rt mc ch v ch, trn y sch, y mi th vin, vn vn.

Trn hai thng tr v li Hoa K, ti mt n mt ng v phi c rt nhiu sch v phi suy ngh rt hiu, ri kt qu... Kt qu? Khng th ni v Pht gio, v cng khng th ni v Vn ha. Vy phi lm th no? Nh ti lm sut cuc i ti t lc mi sinh, cho n lc trc khi mi sinh, cho n lc cht v sau khi cht. Ngha l: ti nhy hay b x nhy vo lng Pht gio, vo lng Vn ha t lc bit th mt hi th u tin trn tri t ny. Pht gio l g?
xem trang 17

tip theo trang 8

PHT TRIN TM T
ca Vn th l s qun st chng sinh, B tt nhn thc v chng sinh nh th no; trong gii thuyt ca Duy-ma-ct, chng sinh c nhn thc nh mt c th ca th gii, mt php trong tt c php, b chi phi bi cc quy lut tn ti nh tt c mi s hu. l ci nhn khc k lnh lng. Nu th gii v chng sinh l gic mng, v nhng hot cnh ca gic mng trong mi vui bun, u ch l gi di; vy th, ngi nhn thc ra gic mng, tnh mng, khng cn bn tm g n n. Cho nn, Vn th mi t cu hi: Nu qun st nh th, B tt lm th no pht trin tm t? Cng ngh tng t, trong kinh Bt nh, sau khi nghe X-li T thuyt minh v s tu tp ba-lamt ca B tt bng tnh gii m chuyn hng tm n cu cnh thnh tu tr Nht thit tr, Mn T T lin hi, Nu ht thy php u nh huyn, hon ton khng thc cht tn ti, B tt lm th no chuyn hng n cu cnh tr Nht thit tr? X-li T p, Nu ht thy cc php c mt phn thc hu m khng phi l huyn s, th th B tt tuyt i khng th chuyn hng n tr Nht thit tr Do bi tc nghip ca phng tin thin xo, sinh ra t i bi tm ca B tt i vi ht thy chng sinh; do

tt hnh o bt u t gia lng x hi nn s tip cn vi mi thng kh nhn sinh l l tt nhin. Tu bn v lng l y trn a-th-da, trn tng thng lc, ngha l y trn thm tm, trn tm nguyn nhit thnh v lun lun hng thng, c mong xa sch mi thng kh ca th gian. VN-TH hi Duy-ma-ct: [1] B tt nn qun st chng sanh nh th no? Duy-ma-ct p: Nh nh o thut qun st con ngi o ha do mnh to ra; B tt nn qun st chng sanh cng nh vy. Cng nh bc tr gi nhn trng ni y nc; nhn bng mnh trong gng; nhn nh la khi nhit bc;[2] nh ting vng ca li gi; nh my ni trong bu tri;[3] nh m bt nc;[4] nh bong bng trn mt nc;[5] nh li chui rng; nh nh chp le ko di;[6] () B tt nn qun st chng sanh cng nh vy. Vn-th-s-li hi: B tt qun nh th th lm sao thc hnh lng t?[7]

phng tin thin xo m B tt bit ht thy cc php u l Khng; v cng do phng tin thin xo m B tt khng c an tr trong chn l ca tuyt i tch tnh.[8] Qun chiu ca B tt cng nh qun chiu ca Thanh vn, l thc hu. Diu dng ca thc hu l phng tin, m t th ca phng tin l tm i bi. Nh mt ngi c tr, nhn thc c nguy c tn ph ca dng thc l, khng th khng khuyn co nhng ai ang sng trn dng chy ca con thc. B tt cng vy, nh sng t con mt tr tu ca B tt khi qun chiu thc ti nh huyn, th cng ng thi cm nghim c ni kh ca chng sinh b nhn chm trong dng thc nh huyn , cho nn t nguyn tr thnh l ngi bn ca ht thy. Kinh Pht mu Bt nh ni, B tt do tu tp Bt nh ba-la-mt m thnh tu chnh tr. Bng tr tu y, B tt nhn thc chng sinh ang b gng cm y a trong lao ngc, bn pht khi tm nguyn cu tr. By gi, B tt c h tr bi tm i bi, v bng thin nhn thanh tnh m qun st cng khp v lng v s v bin chng sinh, thy c chng sinh to nghip v gin s phi th bo kch kh, hoc thy ri vo li t kin khng sao thot c; thy nh vy tc th khi tm i bi, nguyn rng, ta s lm ch nng ta cho chng sinh, dit tr mi thng kh cho chng sinh. Bng t duy nh vy, m khng

1. T th gii quan n nhn sinh quan

Trn y, mc d cu hi

tr trong tng , cng khng tr trong tng khc. gi l nh sng tr tu ca i B tt.[9] B tt nh vy c v nh mt ngi ti ba, mu tr v dng cm, cng vi thn quyn v bng hu ang l hnh bng qua hoang mc y nguy him. Tt nhin, t mnh, ng c th vt qua hoang mc y mt cch an ton; nhng ng cng khng th b mc mi ngi. Bng tt c tm lng yu thng chn tht, ng khng s nguy him cho bn thn trong khi bng mu tr kho lo ngn nga mi tai ha c th p n bt ng cho nhng ngi thn yu ca mnh, bao che v an i h trong nhng cn kinh s hi hng. Cc B tt cng vy, thng xt cc sinh loi hu tnh chm ngp trong thng kh sinh t nn nht tm chuyn nim t bi h x, c nng bi thin cn th thng do tu tp Bt-nh ba-la-mt-a, c h tr bi phng tin thin xo ca ch Pht, tch ly cc cng c hng n V thng Chnh gic, tuy tu tp Khng, V tng, V nguyn, nhng tm khng tc chng ni thc t.[10] Qun chiu t tnh Khng m chng h chng nhp thc t Khng, khng an tr trong bin t nh thc ca tnh Khng nh l cnh gii an ton ca chnh mnh, B tt vn phi ln lc trong sinh t nh ht thy chng sinh khc. Nh Duy-ma-ct ni vi Vn th: Si v hu i l ngun gc ca bnh ti. V ht thy chng sanh bnh m ti bnh. Bao gi ht thy chng sanh

t n ch khng bnh, bnh ti s ht. V sao? B tt, v chng sanh m i vo sinh t. C sinh t th c bnh. Nu ht thy chng sanh c thot ly bnh kh th B tt khng cn bnh.[11]

2. Bn Phm tr v V lng tm
B tt pht trin tm i bi nh th no? Tu tp t, bi, h, x; bn v lng tm m Pht ging dy cho cc Thanh vn. Mt thi, tn gi A-nan dn cc t kheo tr n c Pht, thnh cu Pht gio gii, lm th no hng dn cc t kheo tr tu tp, Pht dy, Anan, Ta tng ging thuyt cho ngi v bn v lng. T kheo thnh tu v an tr tm tng ng vi t, trn y khp mt phng, cho n bn phng, trn di Cng vy, an tr tm bi, tm h, tm x A-nan, ngi hy dy cc t kheo tr tu tp bn v lng ny cho cc t kheo c an lc, thn tm khng phin nhit, trn i tu phm hnh[12] Bn v lng ny cng c gi l bn Phm tr. [13] l bn tm t cho mt ngi m i sng c coi l tng ng vi Phm thin, v vi tm y sau khi cht c ti sinh ln th gii ca Phm thin. Tng nht A-hm ni, c v Thin cha gi l i Phm, thng lnh mt nghn th gii, ti thng khng g vt qua. Nu t kheo tu tp bn Phm tr ny, tm t c th bao trm

Hnh minh ho (Internet)

tip theo trang 7

TNG GI NHT BN, S THT BI V NHNG BI HC

c. Mm do trong cch tip tng chng: thi cng nhc v kht khe ca quy lut t vin trong x hi qu sung tc v thong ng a nhu cu bn ngoi to thnh hai th gii qu cch xa nhau, bn cch , nhu cu hc vn ca Tng s tr l mt nhu cu rt cn thit phi p ng. S thua thit v mt hc vn ca tng s tr trong thi i ca tri thc s y cc v Tng vo cng vic may chay hn l cng vic hng dn tinh thn. d. Pht t ti gia cn bit: bo v quyn li cho con chu v tn gio ca dn tc mnh, c trch nhim bo v chnh php, ln ting ng lc bo v s thanh tnh ca Tng gi ng chnh kin ca ngi con Pht, khng phi l s th ng v bng quan. Truyn thng Tng gi ca o Pht Vit Nam theo cch hiu nhn gian v c bn nht thng c mt khi nim chung: l nh s th n chay v gi gn i sng thanh tnh khng gia nh. c c khi nim c bn y trong x hi l kt qu ca mt s truyn tha xuyn sut hai ngn nm. Quan im c bn v tng gi nh th l hon ton chnh kin, Pht gio y l ca dn tc Vit, l nim t ho ca Pht t Vit Nam. Khi ta bit thm v nhiu nn vn ha khc c cng ngun nh hng t Pht gio, ta thy c ni nh s khng n chay, v cng c ni lp c gia nh, tt nhin trong trng hp ny khng th hiu nh t nh s trong ting Vit. Th gii hin ti m ra cho ta thy nhiu, nghe nhiu v kho tri thc ngy mi ln thm, tuy nhin s qung kin qung vn y gip ch hay lm tn hi n ta, l nhng bi hc ta ngh nhiu hn v ci ta ang c hay l ng ha, ng dng vong bn trc dn tc. l mt qu trnh th la. Bi hc t Pht gio Nht Bn cho thy, Tng gi khng ch gi gn gii lut gi s trong sng ca Pht gio, gi hnh nh v gi tr Tng bo, m ngoi th ra, di quan im x hi hc, gi gn bn th gii lut thanh tnh, trc tin v quan trng nht, l cch gi gn cn bng nhng trng thi x hi. iu ny

c mt nghn th gii nh vy. T kheo mun siu vit Dc gii sng trn ci Phm thin gii, hy tu tp bn v lng ny.[14] Mt thi, khi Pht tr ti vng quc Cu-tt-la; by gi c hai thanh nin B-la-mn tranh lun nhau v con ng dn n cng tr vi Phm thin, ngha l c nhn thy v sng gn bn Thin cha. Tt nhin h u y trn tn iu tn gio c truyn bi cc Thnh in V- nh nhau, nhng mi ngi hiu theo mt cch khc theo trng phi S truyn ca mnh. Hai ngi tm n Pht, ngh phn gii. c Pht khng bc b s tn ti ca Phm thin, v ging gii cho h rng ch c th i n Phm thin, sng vi Phm thin, nhng ai m tm t tng ng vi phm cht Phm thin. Tm t y l bn v lng: t, bi, h, x.[15] Ni cch khc, nu hiu theo tn iu tn gio ca h, theo , Phm thin hay Thin cha l tnh yu; vy th, mt ngi vi tm th hn khng th sng chung vi mt ngi m tm t lun trn ngp tnh yu. Nh vy, c Pht ng thi bc b quan im truyn thng, tin tng tp tc l nghi t t v cu nguyn ca V- c th thy c Phm thin. Nu tu tp bn v lng nh l bn Phm tr, thin cao nht m ngi thc hnh c th t n l S thin. Bi v, kt qu ca S thin l ci Phm thin, phn thnh ba cp theo ba trnh cao thp khc nhau trong S thin. Ba cp y l, t di thp k ln, Phm chng thin,[16] ci ca c dn ca Phm thin, tc cc linh hn con

dn ca Thin cha trn Thin ng nc Cha. Cao hn, l Phm ph thin,[17] cc v tr t, hay cc i thn ca Phm thin; tc cc Thnh trn thin ng. Cao nht, ch mt ngi v duy nht, l i Phm thin,[18] cha t ca mt nghn th gii; c xem l ng bin mn, ton nng, nhng ch gii hn trong mt nghn th gii m thi. Vt ln trn Phm tr, cc trnh thin t c bng cc v lng tm khc nhau. Theo l gii ca Hu b, tu h v lng cn phi y trn S thin v Nh thin, v trong hai thin ny h u hin din. Ba v lng cn li y trn su a m tu tp, tc bn thin, v ch nh v trung gian nh; hoc ch y trn nm a, tr v ch nh.[19] Hu b cng ni, thnh tu cao nht ca tu tp t v lng l t n Bin tnh thin, tng th ba cao nht trong tam thin. Tu bi v lng, cao nht t n Khng v bin x thin, tng th nht trong bn v sc nh. Tu h, cao nht t n Thc v bin x thin, tng th hai trong bn v sc nh. Tu x, cao nht t n V s hu x thin, tng th trong bn v sc nh.[20] Nh vy, bn v lng nu c tu tp nh l bn Phm tr, ch c mc ch th gian, mong cu kt qu phc bo trn ch thin. Bn v lng c thc hnh bi cc Thanh vn cng ch hng n mc ch t li, nh l mt trong cc phng php tu tp thch hp i tr tham sn. Nh tu t i tr sn tm, tu bi i tr hi tm, tu h i tr bt hn y tm (bt mn, khng hi lng), tu x i tr dc tham.[21] Mc d nh trong kinh

c trch dn bi Thanh tnh o lun, theo khi mt t kheo n thnh cu Pht ch dy mt php mn ri ng s th tr php mn tu tp hu t n cu cnh, v thot u Pht khng my tin tng vo kh nng tu tp ca t kheo ny nn ch dy cho bn v lng tm, tu tp tm gii thot vi t, bi, h, x; tu tp thng xuyn coi nh l c xe, nh l c s, n lc thc hnh, tch ly, cho n mc hon ho.[22] Th nhng, tip theo sau l tu tp bn nim tr dit tn phin no, chng c A-la-hn. Cho nn, cc nh Hu b ni, bn v lng c tu tp ch c th i tr bn chng ch khng th dit tr cc m hoc, phin no.[23] L do c gii thch, l v cc thin l c s tu bn v lng ny u c tnh hu lu khng c hiu lc dit tr m hoc. Thm na, chng l nhng tc thng gii, ngha l ch y trn c nguyn, hay trn phn on t do ch khng phi phn on bng hin thc. Tuy nhin, chng cng c th c tu tp trong giai on gia hnh, tc nh l nhng tu tp chun trn p cc chng ngi trc khi thc s on tr cc phin no. Theo mt cch ni, tu bn v lng nh vy chnh l s vn dng c nguyn, ly lm cng c i tr cc chng ngi. Nh i vi cc chng sinh ang sng an lc, hnh gi ly lm i tng m khi ln tm t, mong rng ht thy chng sinh u c an lc. Cng vy, khi tu bi v lng, hnh gi ri tm n ht thy chng sinh ang au kh vi c nguyn mong cho ht thy chng sinh thot khi kh
xem trang 22
Hnh minh ho (nh Nguyn)

ngi vit xin c im qua nh di y.

3. S tht bi ca Tng gi v nhng mt mt trong x hi

Mt iu cn phi c khng nh, s tht bi ca Tng gi khng hn l s tht bi ca Pht gio trong trng hp Nht Bn, mt minh chng rt r rng o Pht l ca t chng, khng phi ch l ca Tng. Pht gio khng bin mt ni mt t nc c hun c nn vn ha truyn thng t o Pht vn hin hu t rt lu i, m vi sc mnh y, ngi Nht chuyn Pht gio qua mt hnh thc mi rt thi i! vn minh, hin i, khoa hc hnTuy nhin, du hin ti c c gi tr mi no i chng na, s xi mn gi tr truyn thng vi cch nh mt vai tr Tng bo l mt mt mt, kh lng hi phc c. Mt mt y l mt thit thi ln cho th h hm nay v mai sau. Cha ni n vn tm linh hay ging mi o c nghe c v cao xa, thc trng nhc nhi nht m cng quc vn minh v giu mnh y ang i mt r rng c th thy c l s c c ca ngi gi, nn t

k ca thanh thiu nin, tnh trng stress, cng thng ca cc tng lp lao ng, nhng vn hon ton khng ng c ni mt x hi c truyn thng Pht gio lu i. S giu mnh v vt cht lm ngi ta tin rng s bo m cho tui gi, nhng vt cht khng c sc mnh c th lm ch da cho nhng tm hn mt mi. Nim tin tuyt i v th gii cc lc cho d sn c nhng iu l th gii bn kia, th gii ca tnh cm con ngi hin ti cn nhng iu c th. Cc c gi nhng khi vng con vng chu c th n cha, nghe mt thi kinh, tham d mt thi thuyt php, mt ngy tu bt quan trai, c nhng ngi bn gi, c nhng v Tng m cuc i h khng thuc v quyn s hu ca ai, c th nghe cc c mt cu chuyn, hay mt li hi thm hay n gin hn cc c ch n ngi di bng mt yn tnh ca mi cha, mt mi cha ng ngha khng phi mt tin mua v vo cng v khng thuc quyn s hu ca gia nh no. Trong khi cc nc c truyn thng Pht gio gii p tt c iu ny th x hi Nht bn hin i nh mt vn ling qu bu ca mnh

trong qu trnh i mi. Mt i gi tr truyn thng ca Tng tc mt i mt yu t Pht gio ng vai tr lm cn bng cho x hi hin i. Pht gio, vi c im a phng din vn hin hu y, pht trin mnh m v phng din tn ngng, tch cc v phng din tri thc nhng thiu nhng nhn t lm cho n tr nn sng ng ng vi bn cht ca mt tn gio thc hnh. Tng lp gio s, nh nghin cu, cc hc gi uyn thm l nhng nhn vt cn thit, nhng cu ni Pht gio l cht liu sng cho con ngi th phi l s thc hnh, iu ng l ra c lm tt bi cc v Tng. Pht t Nht bn khng cn Tam Bo to nn th ng truyn thng ca Pht gio, nhng thnh cng khc ca Pht gio ni dn tc hng mnh ny t bao i nay vn sc to nn mt x hi m nhn cch con ngi t n mc chun mc. Kh c mt x hi vn minh no m ngi nht c ca ri lun mang giao cho cnh st, ngi ta lun ngh n ngi khc trc khi ngh n mnh, th gii hn cha qun v vn minh phng Ty hn git mnh khi chng kin cch c x ca nhng con ngi ang ng trc s

cng cc ni y trong v thin tai thm khc va qua. C nhng hng i hon ton mi l v biu hin r tnh c lp t ch ng n i vi Pht t x s ny. Gi tr tng gi thay i iu khng c ngha o Pht bin mt, truyn thng con Pht c khng nh mt cch thit thc nht l phong tro truyn o ca cc tn gio phng Ty, kt qu m h gt hi c so vi s nhit tnh qu l khim tn. Cn gi hin i lm Pht gio Nht Bn bin thnh mt hnh thc tn gio mi duy nht ch c Nht Bn. Pht gio Vit Nam, cng tng t i vi mt s nc c cng ngun gc Pht gio ang i mt vi ln sng x b ca hin i ha, lm sao thch ng v pht trin, lm sao gi gn t cht, lm sao l chic cu ni con chu vi t tin, vn ha dn tc sng hn v p hn trong thi i... l nhng cu hi ln lun cn phi t ln hng u. Pht gio Vit Nam ngy sau nh th no th vn l iu ang nm pha trc, khi ta ang ng trc gung my x hi hin i, quay rt nhanh v nhng iu khn lng lun lun cn pha trc, ta ang bc vo thi k

m my mi nm trc Nht Bn i qua. Vi nhng bi hc v s tht bi nh ta ang thy s l nhng kinh nghim gi tr con thuyn Pht gio vt qua cn sng gi. C c iu nht nh khng ch vi ngi m tt c mi ngi, khng ch Tng gi m tt c nhng ngi con Pht mang linh hn dn tc Vit.
S liu tham kho: The Role of the Precepts in Saichos thought. In Paul Groner, Saicho: the Establishment of the Japanese Tendai school. Honolulu: University of Haiwai Press, 2000. Richard Bowring: The Religious Traditions of Japan, 5001600, Cambridge University Press, 2005. Sueki Fumihiko: Nihon shukyoshi, Iwanami Shoten, Tokyo, 2006. (Vit dch: Lch s tn gio Nht Bn, cng ty sch Alpha, Nh xut bn Th Gii, 2011.) (Tp san Php lun 83)

BUDDHIST FOUNDATION
OF ECONOMICS

Hnh: HU Zi

TUE SY

I. SETTING THE LIMITS

ever does man come to the end of his search into the nature expecting to gain more things to fill his everwanting storehouse. From the outset, he is doomed to face a world that tends to reduce his ability as he recognizes his hands are too short and his feet are too slow to catch up the swift flow of existence. Nature endows him with a body as an effective instrument to enjoy the taste of life, but at the same time it burdens him with a heavy load. To enjoy life he has to feed the body. Hunger and thirst ceaselessly urge him to move. However, never satisfactorily is hunger relieved and thirst quenched down. Now he finds himself facing a reality that drives him to make prompt decision. Drink up your fill before the rivulet runs dry. He had to choose this one and forgo the others, either engaged in work or taking leisure. Working or leisure, the world appears before him with its limitation in space and time. Somehow, it draws a curve the two ends of which would set the fragment of existence, the very instant of life. Every instant is marked with

the rising and falling of things, their appearance and disappearance. The continuity of instant after instant constitutes the duration of life. That where on the curve man should pin down his decision to optimize his gain over loss depends on his store of knowledge about the world around him. Nature appears to offer him, to the point of his observation, infinite resources that would ever satisfy his wants. Nevertheless, being sandwiched between time and space, he could not move at will to get what he wanted at anytime. Resources appear to be infinite to his vision but scarce within his reach. What he should do is to learn how to reasonably allocate the resources. Before learning how to do this, he is suggested to learn what to know. He is convinced to know by whom this world was created, and how it was created. Otherwise, human existence is supposedly meaningless; life and death are by incident, irrationally and aimlessly. If the Bible did not contain the book of Genesis, people would not know what the face of the world might have been as they think of today, better or rather worse. Nevertheless, such

a question has been set aside by Buddhists. Once upon a time, a young monk named Mlukya[1] thought he should challenged the Blessed-One to see if He knew or knew not whether the world is or is not eternal; it is or is not infinite; whether soul and body are identical; and so on. Let the BlessedOne declare He knows if in fact He knows. And let the Blessed-One declare He knows not if in fact He knows not. Otherwise, the young monk would deny the Buddha and return to his worldly life. It is better to conduct a worldly life enjoying sensual pleasures like every other ordinary person than to observe ascetic disciplines without having answer to the questions concerning the origin and nature of the world. Much against his expectation was the Buddhas negative answer. On this very account, some might have accused Buddha of trying to unsophisticatedly evade the problem; many others attributed to Him a detestable agnosticism. Instead of explaining how the world was created and what it is for, the Buddha admonished the young ascetic not to waste

his time about the questions beyond the reach of human knowledge but rather to concentrate his effort to know his actual conditions. He gave a smile. A man was hit with a poisonous arrow. Time was not generous to him with asking about where the arrow came from, what kind of wood it was made of, and who had shot it. The most pressing importance for him to do first of all was to plug out the poisonous arrow, treat the wound. Survival first, the rest would be accomplished later. As your eyes have yet to be amplified with a sophisticated tool such as a telescope, dont be anxious to locate the orbit of Plutos satellite. In addition, a telescope cannot be fabricated with mere human labor, ignoring other materials, which require some amount of capital to produce. Although there is a saying that people do not live merely with bread, there is a truth that on the edge of starvation he might have died before he could learn to know how a bicycle was made. Think of the majority of people in the poorest country of the world. Trying to teach them how the universe has expand-

ed, from the Big Bang or anything else, rather than trying to teach them how to get food successfully, not only makes fun of the problem but also exposes the outrageous aspect of human life. In a Sutta,[2] while explaining to a brahmanic priest the true meaning of, and how to celebrate, a great sacrifice, an important ceremony of the Brahmanic religion then, the Buddha relates in disguise a story of the past. Once, a king intended to hold a great sacrifice for the benefit of his kingdom. He consulted the highest priest. The latter gave him a homily on what to do first. The kingdom was then suffering poverty and unrest, rife with robbers and rebels. If His Majesty was thinking about raising tax and crushing those robbers and rebels by force and death punishment, a number of them would be still at large and go on devastating the kingdom. Yet there was an effective measure to improve the situation. To those engaged in agriculture and husbandry, supply them with seed. To those apt to do commerce, supply them with capital to invest. To those tending to public servants, supply them with wages. Should

10

people be employed, robbery and rebellion would be reduced. As long as the national treasure is abundant, people live in prosperity, and a great sacrifice can be expected. As we have seen, economic growth is the basis for social order and peace, hence its development including the expansion of religious practice. This aspect in the Buddhas teaching was very often neglected, and the emphasis, if not excluded, was laid upon the ethical behavior. Ethical perfection is, of course, the lofty goal of Buddhist practice, but meditation can never be practiced by those who are starved out.[3] This is implied in a Buddhas saying: All sentient beings are subsisting on food.[4] In modern view, this can be considered as an economic background of Buddhism.

general denomination of a variety of articles produced for sale or for use. Whether it is essential of economic studies or not, it is out of controversy that what man in the first place and ultimately tends to produce is the need for life, and what gives him satisfaction. Economics may study how to optimally allocate scare resources and how markets work for the allocation, and whatever definitions there may be, if and only if human living exists. Man, this complicated and sophisticated composition of matter and spirit as commonly assumed, is the first motive and final cause of every human activity. Practically, man needs material food for the sustenance of his physical body and spiritual food, so to say, for his spiritual development. Generally speaking, the modern economics has as its object the contemporary man, the living organism that has reached its relatively high, but, of course, not final evolution as it is at the present day. However advanced may be his level throughout his history of evolution, man likely started his life in embryo, which at the very first moment of conception is but a lump of matter. The question if human life begins with embryo is the controversial issue among religions and ethics, economics unconcerned. Normally economists include this first stage of human life in the first period in the two period model of economy. For our particular purpose, we will deal with embryo and foetus as independent consumer. Basically man needs material food for his material life. This begins at the

first moment of conception until ending up in death. Food needed in this condition of nutrition is of matter, which is composed of primary elements universally found in all other varieties of matter. Because at the first period of his life man was not capable of production, so he lived on endowment economy. Economically he was then borrower. What he had borrowed yesterday he had to pay today and what is done to day will be retributed tomorrow: that is the law of action and its retribution based upon the doctrine of karma. Man is a debtor of his own and of others in the past and present. What should be taken in consideration in this rergard is not merely quantitative but qualitative as well. We suppose the doctrine of karma is well known to those who have acquired a basic knowledge of Buddhism, so it is not necessary to be dealt with in details here. Anyhow, it suggests that the problem of consumption and savings can be treated on the foundation of the doctrine of karma.

It is said in Sutta: There are these four kinds of food for the subsistence of beings who have taken birth or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, mind and will the third, and consciousness the fourth.[6] If we examine the life of a sentient being from its first moment of conception to the last point as death, its development can be traced back from the time immemorial when the first living being came about to the world until now. Within a limited span of life, a living being is marked with its first existence as a mere germ of physical material. It is differentiated from the other class of nonliving being by the kind of material of which it is composed. Ultimately primary elements are intangible, invisible. The differentiation of matter is due to the way in which elements are distributed, arranged in the construction of organism. In the first stage, supplied with physical nutriment, the germ of physical material expands in proportion to the amount of food consumed at a rate of growth. This process goes on while sensory organs gradually develop. Up to a definite stage mind appears and engages in actions like a speculator. [7] It accumulates data with the cooperation of sensory organs, processes them, and converts them into information. Based on this information, perception is brought to operation. The latter gathers all information thus given to construct a world that is conceived as reflecting

the true reality. Nevertheless, the image of the world is not taken once forever as a photograph. It ever changes in quantity as well as in quality as sensory organs develop in stable condition and operate more effectively in response to the demand of mind and will. The image of the world is stored up as a positive ground on which mind ascertains its existence and deploys its activities. In every stage of development, consciousness is given rise immediately as soon as there is the interaction of external object and internal sensory organ. But on the lower level, the appearance of consciousness is too dim to collect a knowledge of the world. On this level, consciousness is merely a blind will of subsistence. As sensory organs reach their maturity, the image of the world is reflected clearer and more disctinctively, and the knowledge about it is more rational, more synthetic. On the higher degree of this progression, consciousness develops to selfconsciousness, recognizing the existence of the outer world as well as the existence of its self. Consciousness as the fourth kind of food is needed for this stage of evolution. Thus, the evolution of beings depends on what kind of food they consume. On the lowest level of existence, a living being is hardly different from the vegetative state of life, and only the physical food is needed. On a much higher level, in which a living being is endowed in addition with the least sensory organs sufficient to detect the danger from

II. WHAT TO PROUCE: THE DOCTRINE OF NUTRIMENT

Thus, there must be a Buddhist economics.[5] It is not only of the kind that teaches how man should dhammically, that is, legally and honestly, earn his living, but it also teaches how he could make use of his gains for the benefit of his own and others. Accordingly, it does not neglect the problem of production and consumption. It is commonplace to say the modern economics is trying to tackle the problems of what, how and for whom to produce. Much is focused on the production of goods, or to name it distinctively, goods and services. These are but a

III. FOR WHOM TO PRODUCE: LEVELS OF EXISTENCE

Now, the question is set up: what does human being need for its subsistence and development? In the first place, as a sentient being it merely needs physical food. In its evolution, as an animal it needs one more kind of food: contact food. To the higher level of existence, as a human being it needs all four kinds of food: physical food, contact food, mental food and consciousness food.

SCH KH v li chia s u tin!

dp t chc sinh nht mnh trong mi ngy mi tun mi thng mi nm khi vng i vn d ch l dm chn ti ch, t lc sinh ra n lc cht i. Nh mt ni vui. i nh khn kham. Nhng gi bo v l lt th dng nh khng phi vy! Khng h bo trc tng tn nh vi mt bn k hoch ca nhn vin cn trnh duyt vi Sp ni chn vn phng. Cng khng c mt cht thi v no dnh cho nhng tm hn nhy cm hoc mong manh yu ui mun tm ni tr n xng tm. Li cng khng cho ai c hi tranh ci tay i hay c php chn thua v xin rt lui bo ton lc lng cho mnh, d hon ton khng c c hi thng trong cuc u y. Gi bo v l lt cng khng cn phi quan tm vi nhng phn nh ng sai v chuyn x l ng quy trnh. Gi bo v l lt khng th phn bit ngi gi no l thuc din neo n, thanh nin no l bn x, tr em trai hay gi Gi bo v l lt mang n s cht, nh. Ngay c vi s sng ni gi bo v l lt qua i, hu nh tt c ch cn li l mt t hp rt hn n v ci s lnh lng ly li m t mc meo ngoi mi hnh dung ca ngi ngoi cuc ln trong cuc. Sau bo l, gi tr ln b u tang thng cc kiu. Ngi gi mt qu kh, thanh nin mt hin ti, tr em mt tng lai. Sau bo l, tr em s cn nhng g cho tng lai mi ca mnh? Tr em vng bo l cn SCH KH. Qu tng, ch n gin l nhng cun tp khng b dnh bn snh, nhng cun sch gio khoa khng b dnh chp li cc trang v ngm nc l lu ngy, nhng cun sch vn hc thiu nhi vi nhiu cu chuyn xanh mu hy vng, nhng tp truyn tranh c th tr li hnh nh ly lin cho tui th m mng. Cho tui hc tr cn c hn nhin n trng
Hnh: Sch Kh Facebook

gi mi gia bn bc tng ca vn phng cng s, ngy qua ngy, ngi ta c th s thy mt cn ma qua ca knh l hnh nh y thi v hay mt ngn gi nh bt cht xut hin lun khin bc tranh tnh vt bn giy ca mnh xao ng v p hn ln. Hoc thm ch vi mt tin khuyn co siu bo cha chun cng c khi tr thnh mt th vui tranh bin, v l ch i mt s thay i lu ri cha c v cha c dp tri nghim. Ngi mi gia Si Gn hoc gia cc th ln, ngy qua ngy, ngi ta c th s thy hnh nh th gii xung quanh v ni khc cng ch l nhng g quen m l hoc l m quen c kt ni ch yu bng thc ti o mi khi online. Thc cht mi nim vui hay ni au lin quan cng ch l t mnh huyn hoc tng tng, thm ch t sng nh mt cch trm st vi chnh mnh. Ngi mi gia cuc i mnh, ngy qua ngy, ngi ta c th s c

Cng vi Nhm Psychotramps13 v tn ch Ride NShare- i L Chia S, chng trnh SCH KH s n lc gom gp qu tng thit thc t cc ni dnh cho tr em vng bo l. Mi hnh trnh l mt s s chia, mi vng bnh ln l mt tm lng. Ln ny, trn hnh trnh ca mnh, on xe Psychotramps13 s dng chn ti cc tnh vng bin Nam Trung B Vit Nam trao cc phn qu ngha nhm h tr tr em ngho trong vic

hc. Psychotramp13 mong mun s tr thnh cu ni gia nhng nh ho tm vi nhng mnh i cn bt hnh, c gp mt phn cng sc ca mnh hin thc ha nhng c m cn dang d. CH N NHNG TM LNG CNG CHUNG SC GIP CHO TR EM VNG BO L.

PHC CHU

11

the external world, contact food is added. This evolution can be tracked in the development of an animal, including a human being, from the very first moment of conception to the instant when it is brought to daylight. From then onward, for some species of animal the process of evolution comes to a stop. Even to certain human beings whose sensory organs are fully endowed, but for some unknown reason their mind cannot reach beyond the sphere of animal. Mental development depends on the accumulation of experiences. If the processing of accumulation fails, the functioning of sensory organs yields no good effect on mind. This means that facts as mental food have not been supplied sufficiently, or the structure has refused this kind of food. The third kind of food could be called food for thought. It is converted into kind of energy which makes the mental organization work, and consequently the social structure is motivated and the civilization of makind is engendered. Food for civilization to be kept going and developing is consciousness. What to produce is the first concern of economics. Goods and services are produced to satisfy human wants. Among

essentially due to his lack of the idea of accumulation. It is only up to a later definite stage of evolution that human being began to engender in his mind this idea: Why should I collect rice in the evening for evening meal and in the morning for morning meal? I would rather collect it once for two days. And he did it. Soon this goaded others into outdoing him. Thus the idea of accumulation entailed speculation.[11] Eventually struggle among rivals within community was aroused and the primitive society of mankind started a new turn engaged into social conflict. It is easy to recognize the primitive man mentioned in the above quotation from Sutta is far from the real one. But in terms of economical treaty it might serve as a simple economic agent with which a number of models, agentbased models for example, can be built for the convenience of economic analysis. It is a matter of common sense to take the primitive accumulation as being activated by human laziness. According to the Buddhist theory of nutriment it was due to the growth of the demand for food compatible with the development of human organs. In the first stage of human living, fragmentedly physical food was

and listening to music for instance, serve as contact food for the accumulation of experiences hence enhancing the ability of judgment and making choices between the better and the worse. The thinking and willing are fed with mental food, the third kind, by virtue of which human action is taken off aiming at the ultimate end of his destination. Moreover, his future depends on what he is doing in the present. Economically speaking he must learn how to allocate resources across time: how much time for work and consumption he should optimally decide on today so that he would live a life of contentment tomorrow. This lifetime budget constraint is drawn on the substratum of life, that is, the continuum of consciousness, without which no future time is conceived. The latter is irrigated with food termed as consciousness which is marked with the notion of self. When the sensory organs reach their maturity for sensation and perception, the balance of food consumption, so far having been tilted to the physical one, now begins to lean toward the others, the first being contact. The enjoyment of seeing and hearing in leisure time passively impressed by nature is no longer sufficient to satisfy the wants

his counterpart in another system of economy Robinson Crusoe[13] who started his living on a deserted island where in his early days of making a living he was endowed merely with his own labor using his hands and what given by nature circumscribed by his environment. Goods produced by the mix of labor and nature-given elements are naturally nonstorable. Without having aid of any other tools than his own hands, he had to spend most of his time for productivity. At the same time, he also needed a shelter to protect him from danger and damage likely engendered by environment. Within limited total hours of day, even if rationally and proportionally divided between working and leisure of course he needed a rest or recreation after having toiled , he was forced to reduce the hours spent on food collection as to spend on building a hut. Unconsciously he constructed in mind the production possibilities frontier which allocates his scarce resourses optimally. The metaphor of Robinson Crusoe enables us to reason out the increase in productivity by the primitive man doubling the quantity of rice collected sufficient for two days consumption instead of just one day. Given the production function, other

nite stage after sentient being was given birth. On account of this, their development is subject to the physical law, and their activity will fade as their support is falling into decay. If the support is unsteady, the structure of mind will be unstable and the activity of consciousness is weakening. Nevertheless, the state of sense contact could be sublimated by the appropriate practice of which meditation is the most effective. Just as sanitary food is beneficial for the health of body, aesthetic works as contact food food for sight such as paintings and food for hearing such as music and the like are helpful to the soundness of mind. Relying on the soundness of mind, mental structure operates in an equilibrium state to absorb more sublimate food supplied through sensory organs and converts it into information. Greed, hatred, delusion are noxious food for mind and information converted from data detained with these defilements will form false judgments and give a distorted image of the world. Modern economics by definition yet controversial is dealing with the production of goods and services to satisfy human wants in terms of material resources. Human wants, however, are unlimited, and natural rescources

... c Pht cha bao gi ph nhn nhu cu v hng ha vt cht c tiu th cho nhng i hi duy tr i sng sinh hc ca con ngi l ci lm nn tng cho s pht trin cao hn. Trong kinh Khng mc n, Ngi tha nhn 4 th an sinh: Vui thch ca s s hu, Vui thch ca s s dng ca ci, vui thch ca s khng mc n, v vui thch ca s khng lm li...

other things having been created by God, the dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth was given to the first man. This means since the time of Genesis, the material production, that is, to produce physical food including clothing, and shelter, and the like, was marked as the main occupation of human livelihood. Accoding to Buddhist tradition, as related in the Aggaa-sutta,[8] in the beginning human beings collected natural resources for his food and clothing, lived on a kind of naturally ripened uncooked rice. We can imagine that natural resources mentioned here collected by the primitive men was nonstorable,[9] What they collect in the evening for evening meal will growth again and ripen in the morning; what they collect in the morning for morning meal will growth again and ripen in the evening.[10] This was due partly to his lack of technology and most

needed, collaboratively consumed by organs of olfaction, gustation and tactition. In grown-ups, sight and hearing need enhancing for their abiltity to perceive the external world, so more kinds of food must be supplied in addition. As mind developed sufficiently to make decisions of what and how resources should be collected for its agents benefit, man now was faced with the limitation of time. He had to allocate his time optimally between labor and leisure. He had to learn how to make choices.[12] In this regard we involve both consumption and idleness in the leisure time. Consumption is meant to signify enjoyment of goods and services produced by mans labor to satisfy his wants, while idleness implies enjoyment of those given by nature. To higher levels of evolution, leisure time is thoroughly dedicated to enjoyment of four kinds of food. Bread, and anything of the kind, is consumed for sustaining biological body and the stable state of inner organism. Seeing and hearing, sightseeing

of accumulation of experiences as energy resources for motivating mental structure to work. Materials serving as contact food must be produced as items of goods. All the same, physical food needed for sustaining biological body cannot be reduced. He has, therefore, either to double working time or improve his skill in production. The primitive man mentioned in the above-cited Sutta doubled his product, but there is no hint of how he had managed to do so. It makes sense to suppose that along with the full-fledged development of sensory organs he had made a considerable progress in acquiring technological knowledge which enabled him to increase the quantity of his product.

things are held constant land, and labor in the present context remains unchanged, a change in technology will alter the output. In this connection, based on Buddhist theory of four kinds of food, the demand for consumption goods as physical food supposed in the long-run economy when reaching the last unit of its marginal utility will be held constant over a period of time and then fall down along with the decay of human life which is subject to the law of the material world. The other three, in the first place fundamentally considered as mere complements to physical food, will be diminished as the body, which they have as support, decays. But in the ultimate sense, contact is meant to signify the threefold combination of consciousness as subject, its corresponding object and sensory organs as its support. Accordingly, whenever consciousness exists contact is currently working. In the material world, sensory organs are full-fledged only at a defi-

are exhaustible; he is, therefore, permanently facing the problems of scarcity.[14] According to Buddhist psychological view, living being is a substrum (updna) on which mind and body are supported, with which and by means of which fuel for life and action is supplied. Terminologically, this fuel is named as tah craving or thirst or hunger for existence. Directed by the conception of a self and subject to a world that is perpetually inclined to decay, a living being is depressed by the thirst for fuel to light up its existence and the expectation of the moment of life to come.[15] Being conscious of living is having a mind in becoming, expecting to get a more satisfactory state of affairs against the current situation which is ever marked with uneasiness.[16] Nevertheless, under the spell of the law of impermanence, spurred by the thirst for life, man incessantly runs like a thirty horse in moor after a mirage he thinks a stream of water. The more it is

IV. HOW TO PRODUCE

Though mystified with the form of legend related in sort of vernacular by the Sutta, some economic models can in fact be constructed based on the primitive agent. He had as

12

seen just a distance, the farther it appears to move away. Never would the thirst be satisfied. This urges man to act more, to move forward to look for further satisfaction. But limited by environment and the biological nature of his body in addition to the scarcity of resources, man never reaches the end of his satisfaction. In the story of the primitive man as mentioned above, it is said that as people vied with each other for gathering rice to store up for the future consumption, the so-called naturally ripened uncooked rice disappeared and a new kind of rice that required mans labor to produce replaced it. In the present context, it is understandable that his double collection of rice was not simply due to his want of having more time for tomorrows leisure, rather in fact it is meant to signify a primitive act of saving against an uncertain future, for nobody knew for sure what would happen to him or to his environment. Because he could not reduce the quantity of goods currently consumed such as food and housing and the like, he had to increase product. In comparison with the situation of Robinson Crusoe as much preferred by economists, in which all that he could get in hands were elements given by nature, but no tools were avail-

scarcity which required men much more labor to tackle. This is the crucial point which is easily overlooked in the Buddhist view on the approach to the problem of scarcity. As we have seen, although there is no explicit explanation on the part of the Sutta as cited above, its implication is clear enough for us to recognize the fact that as mankind has made progress to a higher level in his evolution here possibly embodied in a lifetime wants have increased while material resources have remained as they have been, and man has had to develop his technological knowledge to increase production to meet quantity demanded. The corollary proposition that follows is that material consumption has its marginal utility, but human wants compatible with far higher evolution have no limit, therefore human must manage to reduce working time for increasing material goods so that more time for feeding mental structure and consciousness stratum may be spared. As a logical consequence, it is not the mere richness of material quantity which may be valued to some extent as economic growth, but the quality of spiritual consumption supplied with food for mental structure and consciousness stratum that demonstrates the

judged on the background of its assumedly pessimistic view of life, was likely to blame for the Asian backwardness.[18] That they can model their economic development plans in accordance with modern economics[19] is not apt to justify their failure, rather than to emphasize that the destiny of modern civilization as developed by the white peoples in the last two hundred years is inseparably linked with the fate of economic science.[20] Needless to say, that economic science is modelled on the frame of western mentality. Notwithstanding the material achievement as currently seen in the West since the time of colonialism up to today antiterrorist war, the western civilization somehow proved its superiority over the eastern economic behavior. Its technological progress has improved the standard of living. However, this does not mean people are happier. Instead, the amazing achievement of science and technology is pushing human kind to the brink of mass destruction.[21]

with gifts gratuitously dispensed by nature; he is apt to re-make them so that they could be suitable for his today consumption and accumulation for tomorrow. Thus, to live, in a sense, is to act. Action implies production. Among other definitions of economics, I would like to refer to one that would seem fit for contemporary capitalism as it states economics as a science that studies the production of wealth under a system of division of labor[22] In this definition the importance is attached to the production of wealth, for wealth in the present context is the accumulation of all material goods produced by mans labor capable of satisfying to some extent human needs. Moreover, it is wealth that enhances ones position and authority in social relations. In a Sutta, [23] it is stated that in ancient time, or in the era when people reach the legendary highest development, there were only three varieties of need: desire, hunger and old age. As time elapsed, when human society was getting into fierce conflict, more varieties of need appeared. This statement gives a general view on the evolution of mankind, from the simple form of life to the complicated one. The notion of wealth is conceived as human beings are conscious of

Accordingly, these constituents of wealth should be regarded as factors of production of goods of highest quality. Nonetheless, most economic writers would be reluctant to approve such likely idealistic a definition of wealth, for in their assumption by wealth are meant both real assets (a house, automobiles, television sets, and other durables) and financial assets (cash, savings accounts, stocks, bonds, insurance policies, pensions) that households own.[26] In general, things, of which the causal connection with human needs is recognized and which men have power to direct to their satisfaction, are conceived as goods.[27] Goods thus characterized implies the meaning of wealth. Suffice it to say in this implication of wealth that in the ordinary sense all human action is aimed at satisfying his wants and needs. In hope of reaching this end he has to gather all that are thought beneficial to him. They constitutes his wealth. In other words, men make an effort and do labor to produce a variety of goods for current consumption and in expectation of a better future. As we have seen, it is commonplace to distinguish between material goods that achieve ones

V. PRODUCTION AND CONSUMPTION

To live means exist and become. Existence, firstly biological one on which

... N lc, nng ng, chm ch, sing nng (virya, utthana, padhna, v.v). i khi c hiu nh l dng din t trng thi ging nh th ca tm hay thc, mc du cc hot ng tm l ca chng c mt khc bit nh. Tuy nhin, mt cch tng qut, chng thng din t yu t quan trng nht trong s tu tp, l s chuyn cn (appmada). c Pht dy: Tnh gic l con ng a n bt t. Li bing l con ng dn n t vong.
able other than his own labor to produce things he needed to satistfy his even few wants, he was forced to make a choice of either consuming to his fill all he had gotten today or reducing a portion as saving for tomorrow; in the case of the primitive man, saving was not made by reducing today consumption for tomorrow use, but increasing the quantity of output by improving his productivity. In the present context, it is acceptable that in Buddhist view as stated in the above-cited Sutta that originally, before any model of economy could be imagined, when facing the limitation of environment, and the scarcity of external means to satisfy his wants, man saw the increase in product as his best choice. The creation of mankind is not once forever; but is an evolution instead, ranging from microbiology to as human being. Another detail in the Sutta is worth notice. The concurrence of speculation caused the disappearance of the primordial food, originating the social progress and the rise in standard of living. This does not mean, however, material production should be neglected; in contrast, it must give support to spiritual consumption. Accordingly, material growth must be in proportion with spiritual development. As a matter of fact, in dealing with the problem of scarcity, it is not correct to state as some economists do that Buddhist approach is to alter the nature and level of wants St. Francis of Assisi and Buddhist monks shared a desire for a more meaningful life by reducing wants or desires for material possessions. In the secular, industrialized world, this approach is not often mentioned.[17] Nevertheless, the criticism is not ungrounded. Eveidence for its justification can be found in the historical fact that for many centuries most of countries in Asia under influence of Buddhism failed to eradicate poverty and fell behind in comparision with the West. Buddhism, mental structure operates, is sustained with external materials given by nature. It is due to the will for existence that urges living beings to act as to make a living. It is a chain of ever changing events, prone to change and become something other than its current state, for better or for worse. Being perpetually threatened by the danger inherent in surroundings, conscious of its power to act circumscribed by its own body, facing a scarcity of external factors on which its satisfaction depends, a living organism evolves into a structure suitable for accumulation of past events as food for will and thought to form the expectation of a better future, and to judge and make choice of what is good and helpful. Dealing with an unknown and uncertain future, man proceeds to speculation, accumulating as much as possible whatsoever within his reach. Things to be stored for future use require a minimum quantity and preferable quality. Man is not content merely their existence as a self that acts as a master over its surroundings. According to the Esukrsutta,[24] in the time of Buddha there existed a classification of wealth under four categories with which social hierachy was determined. Accordingly, a mans wealth was all he had in his possession; it is means by which he earned a living. This conception of wealth suggests the notions of production and consumption as are likely understood to some extent by modern economics. Nonetheless, Buddha promoted the supreme Law as the ultimate wealth that human being was recommended to seek. The Supreme Law thus mentioned consists of seven factors or constituents of wealth; they are faith, virtue, shame of sin, fear of sin, learning, generosity and wisdom,[25] of which the sixth, generosity or liberty, attained by generously giving up in practicing charity, implies the possession of material goods, for one would give up to others only what one, a wealthy man or instance, had in possession. worldly satisfactions and higher goods that serve as means of attainment of ideal satisfactions. Because economics deals with only things in this world, it follows as a logical consequence that only material consumption is concerned. Buddha, in fact, never denied the need of material goods consumed as requisites for sustaining human biological existence that serves as a basis for higher development. In the Sutta of Debtlessnes, [28] He recognizes four kinds of well-being: the enjoyment of having, the enjoyment of making use of wealth, the enjoyment of being debtless, and the enjoyment of being blameless. Here a man enjoys having righteous wealth righteously gained through his effort and labor; he enjoys rationally consuming and making merit righteous wealth righteously accumulated; he experiences joy to own no debt; and he experiences joy as thinking of the blamelessness of his actions performed with body, speech and thought.

13

In this passage, the conditons of well-being are by no means improved and increased merely by gaining and accumulating a quantity of wealth even though righteously gained through ones effort and labor. Wealth is beneficial only if it brings men enjoyment and happiness with both material consumption and spiritual development. In another Sutta,[29] once a man came to Buddha and asked for the teaching in compliance with which could live happily, in peace and prosperity in the very present life and in the future as well, those who were householders, enjoying worldly pleasures, being in bondage to wives and children The Blessed One then offered him in the first place four conditions that lead to the present bliss. They were industry, protection, good friends and right livelihood. Industry means he makes a living in pursuing a career, and he is good at his occupation, practicing it assiduously, tirelessly. Wealth gained with such industry should be safely guarded in such way that it would not be taken away by thieves, destroyed by fire, swept away by flood, or going bankrupt with spoiled children. Had these two conditions been fulfilled, wealth would have been accumulated and in-

ferred to travail. That is, by nature men have an inclination to enjoy more time used for leisure. Working to him is a must only when he chooses to increase material goods to satisfy his wants and needs. Nonetheless, strictly speaking, leisure is not negligence or laziness as it appears to be. As it is defined by economists, leisure is a category of consumers goods that can be measured in terms of units of time.[32] As combined with comsumption goods it forms a bundle for consumers to make choices; for leisure by this definition means any time spent not working in the labor market. Accordingly, as a worker tries to increase his income, in the case that other things are equal, i.e. other variables in the production function are held constant, he has to increase the expenditure of labor, that means he should reduce the time spent on leisure. Thus, labor is the opportunity cost of leisure. With the aid of technological progress, today worker can rise the productivity of labor that yields higher wage rate without curtailing time for leisure. His standard of living is increased, and his income is maximized; he has both wealth and leisure to enjoy the pleasures of life. This is a feature of the

rial consumption. Things, like physical food, here composed of material elements, are supposedly needed for the removal of a human beings hunger or thirst, his felt uneasiness. In proceeding with consumption of one kind of subjectively homogenous food, as one more unit is added, the marginal utility of good consumed is dininished; up to a point, as for the last unit, the marginal utility is negative and no more good consumed is needed. However, this does not mean the saturation of material enjoyment is reached. Mans longing for sensuous pleasures is never satiated. As a rule, the total utility of a good consumed is treated with its quantitativeness; but to a consumer its qualitativeness hence its subjectivity, should not be neglected. Time of consumption is as well a factor that affects the change in the total utility. One more unit of time augmented lessens the favor with enjoyment. A substitution of daily disk is desirable. The fact is that as the supply of one thing is full while desire for enjoying it remains insatiable, another is appealed for substitution. Economists are normally concerned with the problem of overproduction whether it is relative and causes depression, but they have paid no attention to the problem of

Today with the wonderful progress of science, and somewhat miraculous accomplishment of technology, people know a lot of how matter works, yet their knowledge of how mental structure is composed and which kind of food is to be taken, is lamentably narrow. Dietetics would advise to people as to what to be eaten is beneficial to health and against what is noxious, but for mental health, little is warned against detriment. Adultery, rape, drug traffic, violence, a myriad of social disorders; all these symptoms of social obesity are in fact the outcome of the disparity of economic development. Economic growth of the world today has risen the standard of living of mankind in general to a considerable level. Nonetheless, the overproduction and overconsumption entail the inevitable inequality in the distribution of wealth on the world scale. The cause and effect of this mal-distribution has been much studied and analysed among economists, and I suppose that I have no special contribution to the estimation. Nonetheless, it is advisable in this concern to makes some references to the Buddhas instructions on the current issue. Once,[34] Buddha gave householder

householder to rationally optimize his income by dividing it into four portions: One portion used for his wants; two portions spent on business,[36] and the fourth kept away for times of need.[37] In more details as stated in the corresponding Sutta translated in Chinese gamas,[38] two additional portions are added: one for buiding shrines and the sixth for construction of monasteries. It is interesting to take notice in the Chinese translation of gama in which the role of god worshipping shrines and monasteries in Ancient India is to be matched with todays economical and social institutions. They do not imply the meaning of religion as we understand nowadays. Monasteries at the time of Buddha were converted almost pleasure-grounds or parks orginally owned by kings or queens, or nobles, or the wealthy; later they were dedicated to religious or sectarian groupes for their preaching and practising. Religious or doctrinal debates sometimes took place among current sects involving Buddhism. At those places, not only were religious dogmas taught but many other branches of knowledges also. Oftentimes, subjects chatted about among defferent communions were denounced in Buddhist

... S tht khng th chi ci l tnh v k ny ang l ng c thc y s tng trng kinh t m hu ht cc nc ngoi u chu v ch hu ca n thm mun. Nh Smith xc quyt, li ch bn thn ca c nhn khng c thc y, khng mt pht trin kinh t no c th thc hin c...

creased only in a favorable environment, with good social relationship. In addition, at last, the household has to hold a balance between income and expenditure. Thus, in brief, economical behavior is instructed. In production, industry or assiduity is emphasized. Exertion, energetic, industrious, assiduous (viriya, uhna, padhna, etc.), sometimes can be understood as describing the same state of mind or consciousness, though their psychological activities are of a minor difference. However, in general, they often express the most important element in practice, namely vigilance (appamda). Buddha said: Vigilance is the way to Deathless. Indolence is the way to Death.[30] Negligence, carelessness, indolence, laziness: these are the inertia of mind or consciousness. It awakens in men a disclination to work. Economists might just as well call it leisure versus labor. As it should be in this context to quote Mises[31]: Leisure, other things being equal, pre-

mordern civilization which is dubbed as that of material consumption worked out on the western model of economy. It is, however, unjustified to blame the West for the unrest of the today world only on account of its material achievements; for the inclination to enjoying sensuous pleasures is inherent in every sentient being. The satisfaction of it should first be sought in the material factors that constitutes physical food as stated in the doctrine of nutriment. Hankering after sensuous pleasures keeps living beings on the track of carnal appeal, incessantly seeking for material objects to gratify the demanding body. In a Sutta,[33] Buddha likened material consumption to the child-eating of a couple. Once a couple bringing with their only son crossed a desert. Halfway through, their travel rations ran out, and they were driven to consent to kill and sparingly eat the only son. As they were eating their only son, they lamented over him. The simile reveals the marginal utility in mate-

overconsumption. The effect we call over-consumption could be compared to people, albeit being full, continuing to eat excessively to their obesity. Buddha recognises four requisites: food, clothing, housing, medicine. They are of material elements and classified under physical nutriment. The need for them is not unlimited, but the want or desire for their enjoyment is somewhat unconstrained. Almost all human production is concentrated on the productivity of material goods. Economic growth is exclusively based on the quantity of goods and services that have been produced for the sake of the satisfaction of meterial consumption. Any incentive that encourages consumption, thus makes increase in quantity of demand, This concentration on material production and consumption, lacking other kinds of nutriment that we call mental or spiritual ones needed for an ultimate evelution of mankind, has caused the disparity between bodily and mental growth.

Anthapiika instruction on five conditions to accumulate wealth: 1. The householder, using the wealth righteously earned through his effort and labor, enyoys himself with pleasure, benefits his parantes and family, living rightly with pleasures. 2. He benefits his friends and associates from wealth that has been righteously accumulated. 3. He keeps safe the wealth that has been honestly gathered, warding off from fire, flood, thieves, from being dissipated by depraved heirs, and confisticated by the king. 4. Using his righteous wealth, he performs five oblations: oblation to relatives, to guests, to the dead, to the king (taxation), and to gods. 5. Using his righteous wealth, he accumulates merits for the future life by giving to priests, to charity. In another Sutta,[35] Buddha instructed a young

canon as futile, useless, or a mere waste of time. [39] Generally speaking, their roles were kind of cutural and educational establishments where new thoughts and even technological knowledge were from there spread and transmitted. The dedication to religious purposes of a portion of the disposal income of a household as instructed by Buddha is to be taken as a contribution to the cultural and educational activities, kind of an investment in human capital.

VI. CONCLUSION
So far we have dealt with some aspects that can be considered as the Buddhist foundation of economics. There are many left to be discussed. Generally speaking, writings concerning the problem were mostly focused on the moral issues and blamed for the situation of the world today. Many writers on Buddhist economics criticise Adam Smith for his theorem of the invisible hand according to which if individual behaves on

14

the basis his own interest then social benefits will be promoted. To some extent, this is not a normative theory, but a positive one. The fact that can not be denied is that this seflinterest, or more exactly selfishness, has been the motive for the economic growth that has been longed for by almost countries outside Europe and her scions. As Smith may have affirmed, had individuals self-interest not been motivated, no economic development would be made. It is accepted in the theory of general equilibrium that competitive markets are adjusted among themselves under the effect of the interaction between buyers and sellers, households and firms. The interaction is brought about as partners in competitve markets are trying to do the best, to gain the most profit they can. In order to have a closer look at the picture, lets put the situation into Keyness words: It does not count the cost of the struggle, but looks only to the benefits of the final result which are assumed to be permanent. The object of life being to crop the leaves off the branches up to the greatest possible height, the likeliest way of achieving this end is to leave the giraffes with the longest necks to starve out those whose

state of destroying the evil root-causes, four kinds of food remain required until the saint enters Nirvana as the body composed of five aggregates comes to a total disintegration. In this perspective, a certain economic system still exists as to supply him the requisites. But Buddha never taught anything that goes far beyond the reach of human capacity. To those who choose to follow the path that leads to the ultimate liberation, to the attainment of Nirvana, He instructs the pratice of the absolute renunciation of worldly pleasures. To those who are bound up with sense pleasures, He gives the teaching of mundane life so that they might live in peace and happiness in the very present life, as well as in the future. The teaching for the latter is simple: generosity and virtue. Generosity here consists of offering to monks and giving to the poor. To be able to practice generosity, he must possess a certain amount of wealth. Thus, economic behavior

economic studies. T.S

[1] CaMlukya-sutta, M. i. 426ff. [2] Kuadanta-sutta, D. i, p. 133. [3] Loon, Louis van, Why the Buddha did not Preach to a Hungry Man: Buddhist Reflections on Affluence and Poverty, Bodhi Leaves No. 121, Buddhist Publication Society, Kandy, 1990. [4] Sagti-sutta, D. iii, p. 211: sabbe satt hrahitik. [5] Cf. E.F. Schumaker: Small is Beautiful, HarperPerennial, 1989, p. 56; and Samuel Cameron: The economics of sin: Rational Choice Or No Choice at All? (Edward Elgar, p. 60): The first overt attempt by Schumacher, in 1968, to claim that there was such a thing as Buddhist economics began with a startling claim: Right Livelihood is one of the requirements of the Buddhists Noble Eightfold Path. It is clear therefore, that there must be such a thing as Buddhist Economics [Daly (1973, p. 241)]. Indeed there must be if one were to go along with the position of Elster quoted earlier in this chapter. Many would not go that

[14] L.W. Mises (Human Action, 263): The economists were and are still today confronted with the superstitious belief that the scarcity of factors of production could be brushed away, either entirely or at least to some extent, by increasing the amount of money in circulation and by credit expansion. [15] Canonical definition of tah (craving, thirst for existence): That which is leading to future existence, associated with desire and pleasure, delighted with expectation of becoming so and so, is tah). (Cf. S. iii. p. 26) [16] The idea can be traced back to L. W. Mises (Human Action, p. 878): Within the universe the existence of which our reason cannot explain, analyze, or conceive, there is a narrow field left within which man is capable of removing uneasiness to some extent. [17] For example, R. Larry Reynolds: Alternative Microeconomics, Electronic Text; p. 14. For further quotation, L. W. Mises (Human Action, p. 880): It is neither more nor less rational to aim at riches like Croesus than to aim at poverty like a Buddhist monk. [18] Anyhow,

sutadhana, cgadhana, padhana. [26] Campbell R. McConnell & Stanley L. Brue: Economics: Principles, Problems, and Policies; 15th edition, p. 164. But George Reisman (Capitalism, p. 39f ) excluded financial asstes and related the meaning of wealth with goods. [27] Purposefully I adopt Carl Mengers the general theory of good, in which he states all four of the following prerequisites must be simultaneously present: 1. A human need. 2. Such properties as render the thing capable of being brought into a causal connection with the satisfaction of this need. 3. Human knowledge of this causal connection. 4. Command of the thing sufficient to direct it to the satisfaction of the need. (Principles of Economics, p. 51 f). [28] naya-sutta, A. ii. p. 69. [29] Dghajusutta, A. iv. 281-5. [30] Dhammapada, verse 21. [31] L. W. Mises (Human Action, Scholars edition, p. 131-2). [32] Cf. Murray N. Rothbard (Man. Economy, and State with Power and Market, the Schol-

... nh x kinh t ca mt Pht t ti gia l mt hnh ng c mc ch nhm n vic thu thp ca ci c th tiu dng vt cht v tch ly phc c cho i sng mai sau. Lin quan n hnh ng c mc ch ny, nn tng cho s gia tng ca ci ca mt Pht t ti gia c dy l phi bao gm mi hn mc: t ai, vn ling, con ci, ti t, gia sc, nim tin, o c, hc tp, b th, v tr tu....
necks are shorter.[40] As a logical consequence, it is needless to say about the outcome of this pattern of competitive economy that it on one hand motivates craving for profit as incentive for material achievement by means of which peoples standard of living has been considerably improved despite the unjust distribution of wealth, and on the other hand it entices humans to manufacture unimaginably lethal weapons and innumerable apparatuses of exploitation and oppression. Thus, the root causes of economic growth, for better or worse as seen today, are entangled with greed, hate and delusion. The elimination of these three poisions is the ultimate goal of Buddhist life. Nonetheless, selfishness associated with evil root-causes as revealed in the profit maximization, if Buddhist psychological attitude is to be taken, is the driving force of every human action. Based on the doctrine of nutriment, as the biological body keeps subsisting even after the saint has attained the of a lay Buddhist is a purposeful action aimed at gathering tangible wealth for material comsumption and accumulating merits for the future life. Merit by canonical definition is profitable deeds that are good for the actor himself and for others in the present as well as in the future. In relation to this purposeful action, the ground for increase in wealth of a lay Buddhit is said to be comprised of ten items: land, capital, children, servants, cattle, faith, virtue, learning, giving and wisdom.[41] Accordingly, conditions for economic growth must be a balance of material consumption and spiritual development. Nonenetheless, Buddhist economics, if any, is feasable only on the condition that an individuals goal in this life must be established and his deeds are directed with virtue; no matter if the theory of selfishness or profit motive is in question. In this respect, the Buddhas teaching related to the right livelihood[42] is expected to contribute a good deal of leading principles for
way and might stake the claim that simply stating the propositions of Buddhism as they apply to the economic sphere of life does not a body of economic thought make. [6] Sanndihi-sutta, M. I, p. 47: Cattrome, vuso, hr bhtna v sattna hitiy, sambhavesna v anuggahya. Katame cattro? Kabakro hro oriko v sukhumo v, phasso dutiyo, manosacetan tatiy, via catuttha. [7] It is inspired by L. von Mises (Human Action, the Scholars Editon, p. 58): action necessarily always aims at future and therefore uncertain conditions and thus is always speculation. [8] D. iii, p. 88. [9] Cf. David Aldolfatto: Macroeconomic Theory and Policy (Preliminary draft), p. 211 [10] ibid. [11] Murray N. Rothbart (Man, Economy and State, the Scholars edition, p. 7): All his actions are of necessity speculations based on his judgment of the course of future events. [12] To quote L. von Mises (Human Action, the Scholars edition, p. 3): The general theory of choice and preferences goes far beyond the horizon which encompssed the scope of econimic pronlems as circumscribed by the econimists from Cantillon, Hume and Adam Smith down to John Stuart Mill. [13] Cf. Murray N. Rothbarth: Man, Economy and State, Scholars Editon, p. 47 ff. Shinichi Inoue was able to prove the economic success under the reign of Emperor of Ancient India, and Prince Shotoku of Japan. Shinichi Inoue: Putting Buddhism to Work. A Book Review, Buddhanet Magazine Articles. http:// www.buddhanet.net/mag_text. htm. [19] E. F. Schumacher: Buddhist economics, Small is Beautiful, HarperPerennial (1989), p.56. [20] L. W. Mises, ibid. p. 10. [21] It suffices in this consideration to quote Wickramasanghe: Although advancement of technology and ensuing so called socio-economic progress has raised the level of material comforts to some, majority of the people, particularly living in the third world, have been overlooked. To some people life has become more difficult. Risk to life is getting more and more increasing day by day. Environment has been destroyed to the extent of making healthy living practically impossible. Wars and civil commotions are increasing than ever before. http:// www. appropriateeconomics. org/ materials/people_friendly_ economic_development.html. [22] George Reisman: Capitalism (online), p. 16. [23] Cakkavatt-suttam, D.iii. 75: tavassasahassyukesu, bhikkhave, manussesu tyo bdh bhavissanti, icch, anasana, jar. [24] M. ii. p. 180. [25] Sakhitadhana-sutta, A.iv. p. 4: saddhdhana, sladhana, hirdhana, ottappadhana, ars edition, p. 44): For almost all actors, consumers good, to be weighed in the balance against the prospect of acquring other consumers goods, including possible satisfaction from the effort itself. [33] Puttamaspama-sutta, S. 12. 63 (ii. p. 98). [34] diyasutta, A. iii. p. 45. [35] Sgalovda-sutta, D.iii. p. 188. [36] In Chinses translation of gama (Taisho 1, No 1, p. 72b.), these include the investments in agricculture and business. [37] ibid.: ekena bhoge bhujeyya, dvhi kamma payojaye; catutthaca nidhpeyya. By commentary: dvhi kamma payojayeti: dvhi kohsehi kasivijjdikamma payojeyya. DA. iii. 951. [38] Taisho 1, No 1, p. 72b. [39] These were considered as tiracchna-vijj, pseudo-science, ususally understood as science of magic. Cf. D. i. p. 9 ff) [40] John Maynard Keynes: The End of the Laissez-faire, 1926. [41] Vahi-sutta, A. v. p. 137. [42] E. F. Schumacher (Small is Beautiful, HarperPerennial, p.): Right Livelihood id one of the requirment of the Buddhas Noble Eightfold Path. It is clear, therefore, that there must be such a thing as Buddhist economics. Statement is much quoted as Buddhist economics is dealt with.

15

tip theo trang 1

BI HC CANH TN CA VUA PHT X THI MONGKUT

khiu v vi nh vua v ng cnh ging vua khi vua thng h. C gio Anna tht ra khng phi l ngi dy vua ting Anh. Vua Mongkut hc Anh vn vi cc gio s Hoa K, t khi cn cha, hc 3 nm vi Dr. Caswell v sau vi Dr. Bradley v Dr. House. Khi ln ngi vua, nh vua nh Dr. Bradley t chc lp dy Anh ng cho chn phi tn tr tui trong cung. Dr. Bradley c ba b gio thay phin vo dy, t thng 8 nm 1851, sau ba nm lp hc b ngng v cc b gio bt u mang Kinh Thnh C c ra dy v li cn ch trch nh vua a th! Vua Mongkut ch c 39 cung phi, khng phi 600 nh Sir J.Browning vit! Vua rt rng lng, cho php cc cung phi ri cung nu khng sinh hong t v c ti gi. Nh vua mun cc cung phi v cng cha, hong t, c gio dc theo kiu Ty phng nn mi nh quan lnh s Tn Gia Ba tm c b gio Anna sang Thi, vi iu kin dy Anh ng ch khng dy gio l! hip c 1821 vi Crawford) v cai tr nn c hong gia ng h ln ngi. S Mongkut, hong th t, khng tranh ginh vi em, s chn trong cha sut 27 nm. nhng mi ti nm 1893 mi c in n (i vua Rama V, con Mongkut). Trong thi gian lm s trng vin, Mongkut giao thip vi cc gio s Thin cha gio, hc Anh ng vi cc gio s M, li hc c Php ng vi gim mc Pallegois, gim mc dy Latin cho Mongkut v i li ngi dy Pali cho gim mc. Mongkut khng ngn ngi hc hi v p dng phng php hong o ca Thin cha gio cho Pht gio v thit lp php mn mi, Dharmayukta, cng vi php mn c, Mahanikaya, pht trin trn x Thi, nh hng sang c Cao Min, Lo cho ti ngy nay. Mongkut dng ch Pali vit k tng v tu chnh nghi l. Sau ny, khi ln ngi vua, 1851, Mongkut pht nng cc tu s phm gii ru ch, thuc phin, dm dc, n qu ng: h phi hon tc, hay i ct c cho voi n.

Cng cuc hin i ha Pht gio ca s Mongkut

C tr ti cha Mahatat, s Mongkut nhn thy tng s khng gi ng gii lut v i sai vi kinh k m c Pht truyn dy. Mongkut ra cng hc ch Pali khn kinh trc tip khng qua bn dch. Trnh Pali ca Mongkut c xc nh qua k gim nh thi nh, cp Thi hc sinh, cu ng, cao cp nht ca Pht hc thi . Mongkut tng th nguyn: nu trong by ngy m khng gp c chn s th s vnh vin hon tc ri cha. Ch Pht p li nguyn : Mongkut gp c mt v s ngi thiu s Mon x Min in hin ang tr ng Thi. S mc o vng, liu kinh ng nh Mongkut c. Mongkut khm phc, xin nh s ngi Mon lm l i th gii cho mnh. Mongkut bt u thanh lc o Pht x Thi: s cho vt b mt lc 500 cun kinh sch, vit sai, dch sai, v cho dch kinh sch li t c ng Pali. Nm 1836 nh Vua phong Mongkut lm vin ch cha Bovorniwet, o to s si, t 5 ngi ln c trm ngi mi kha. S Mongkut khng tin loi kinh cha cht huyn thoi nh kinh Bn sinh Jakata, cun kinh k li cc kip xa ca c Pht. Nm 1840 nhn c nm nh s Tch Lan sang thm, vua Thi cho c nm v ti tu vin tham lun vi s Mongkut v s nhn ra ngay l o Pht Tch Lan nguyn thu, tinh rng, cha b un cong thay i v Tam Tng Kinh Tch Lan cn trn vn. Nm 1842 Mongkut c nm v s sang Tch Lan mn 40 b v dch; nm 1844 sang Tch Lan tr kinh v mn nt 30 b khc. Bn mi nh s Tch Lan nhn theo sang Thi, li nm nm, v ton b Tam Tng c dch sang Thi ng

Mt chnh sch cai tr ph chp

Vua Rama III mt nm 1851, hong t li nghin thuc phin nn khng c truyn ngi. Hong gia hp li v i mi s Mongkut, hong th t ch v, anh ca Rama III v lm vua, tc Rama IV. Nm y Mongkut 47 tui, dy kinh nghim i v y o c. Ngay l ng quang ngi ph chp: mi ngi ngoi quc d l v h khng phi qu mp nh thn dn Thi, treo chung ca cung cho dn ti nh chung khiu ni... cm hong gia v quan chc bt n t, cm p gi p lng xm v ph lm mn ca ma ring... Mongkut c bit ci m vi cc gio s C c, ngi tng ni vi mt gio s M: ng c th ci o ton dn Thi nhng cn mt ngi ng khng ci c l ti! C ln mt tng s ci sang C c gio, vua Rama III i trng pht, ngi Mongkut ngn li v ch trng mi ngi c t do la chn tn ngng. Nm 1850 Thi b dch t honh hnh, nh vua Rama III i cc gio s cung cp chim lm l phng

sinh, cc gio s Hoa K tun lnh nhng tm gio s Php bt tun lin b trc xut sang Tn Gia Ba; ring gio s Pallegois, bn ca s Mongkut, linh ng, c thuyt phc gio s Php l trong Thnh Kinh khng c cu no cm th chim mung c! Vua Mongkut cn cho php cc gio s ct nh th, khuyn khch v bo v h khi i truyn o, tng tin bc v khi mt, nh gim mc Pallegois, c tm lim theo nghi l hong gia vi thuyn bt nh v sng cho. Vua Mongkut chng nhng mi mit hc vn ha, thn hc, m ngi cn say m tn hc, a l... ngi tnh nht thc ngy 18 thng 8 nm 1868 chnh xc hn cc nh thin vn hc Php ti 2 giy ng h! Mi ln s thn Thi i u chu ngi u gi mua dng c my mc v sch bo khoa hc. Ngi thng xuyn c bo Anh ng t Singapore gi qua. Ngay t nm 1835 khi thy gio s Hoa K c my in Kinh Thnh, ngi lp ngay mt nh in trong cha Bovorniwet; khi ngi ln ngi nh in c chuyn vo cung Grand Palace v bn tin The Royal Gazette c pht hnh cho hong gia triu nh c.

bn thn mn ca huynh. Gia th k XIX, nht cng quc l Anh, m giao ho thn thin nh th qu l khn ngoan v nhn xa thy rng.

Vua Mongkut v Vit Min Lo

Nm 1864, th t Norodom chy sang Thi cu cu v b em ot ngi. Thi cho qun a Norodom v v cai tr Cao Min. Sau trc p lc ca gim mc Php Miche (d Cao Min v vi Php) v i y Doudart de Lagre mang qun Php sang, Thi phi rt qun vo nm 1864 nhng Cao Min cho Php h. Trong bc th s thn Thi dng ln n hong Anh, vo nm 1857 c cu xc nh t ai vng quc Thi. King Mongkut the Supreme or Major King of Siamese Kingdom and its adjacent tributary countries: Laos, Cambodia, and several provinces of Malay Peninsula ect, ect... Cc th ngoi giao ca Mongkut thng rt di v thm ch vn vn v vn vn - etc, etc... nh phim The King and I m t. Qua cc l th ny c th hnh dung s tranh chp ngm ngm gia thc dn Anh v Php ng cng nh hng ca cc nh truyn gio. Thi kho lo kt bn vi nhiu nc u M, nghing v Anh v Anh mnh nht, nghim chnh nht, v khng c d tm nh bt gc vn ha tn ngng a phng. Anh ch ch trng ti thng mi, d Trung ng, n, Min in, M Lai hay Thi. Trong hip c k kt vi Anh qua s thn Parkes nm 1856 xc nhn quan h ngoi giao song phng, chnh vua Mongkut dch sang Thi ng v cn dch sang Hn vn ln Vit vn (ch Nm?) Hoa kiu v Vit kiu Thi c th hiu c. Cuc tip rc s thn Anh v tip nhn th ca n hong Anh c t chc ht sc trng th, hn 2500 lnh cho v mt c voi ca chnh nh vua che lng ch th n hong Anh vo cung! Trong 17 nm tr v, vua Mongkut ban rt nhiu chiu ch v chu ph ng bt, chu bn s 144 on lin quan ti VN nh sau: Nm nay c th hn hn 60 ngy, cha bit hn hn nng hay nh, cha cn ngn cm xut cng

Vua Mongkut v truyn thng gio dc nh cha

Cho n thi vua Mongkut, Thi Lan khng c c ch gio dc thi c Tng Nho nh Tu, Vit. Thi vn nh thi L bn ta, vic gio dc dnh cho nh cha, giao cho cc s si. T nh, hong t Mongkut c gi ti cha hc c v vit ch, ng thi hc cch ci voi (elephantry), nm 13 tui xung tc (l ct cun tc di qun cao nh u) v tr thnh ch tiu trong tm thng theo truyn thng. Ht tm thng tu tp mi c tr v cung v c vua cha trao cho chc v tng trng trong triu. Nm 21 tui, 1824, Mongkut chnh thc tr thnh Sa mn v cng vo nm ny vua cha, Rama II, mt. Hong t Tap, con mt th phi, ln ni ngi, Rama III. Tuy khng phi l con hong hu nh Mongkut, nhng hong t Tap c vua cha yu qu, c kinh nghim ngoi giao (k

Thn Anh Quc

Vua Mongkut c bit thn thin vi Anh quc; ngi dng mt i y Anh luyn qun s v cc s quan Anh ch huy thuyn chin Thi, ngi Anh luyn cnh st cn ngi Php ch c dng vo vic luyn lnh gc! Ngi cho ngi Anh vo k ngh lm ng ma, khai m... xa nay vn trong tay ngi Tu. Nm 1853 vua cho nhp cng my in tin giy, lp ng dy in tn vi Min in v Penang, t ng xe la. Ngi c s thn sang Anh vi c thuyn ch phm vt dng tng n hong Victoria k c mt tht voi, ba tranh pht, ko vng ct tc v qun lt la Thi! Ngi cn t tay vit th bng Anh ng cho n hong, cui th ng bt l ngi anh em thn mn ca n hong: her affectionate brother. V sau, trong th p l, n hong Victoria cng vui v kt th bng cu your affectionate sister and friend - ch em v

THE PATH TO WELLNESS

The mission of my pharmacy is to provide medication for the patients and the proper counseling and education to ensure proper usage of medicines. We highly emphasize on understanding of diseases and proper way to take medications.

TAO

WELLNESS
Pharmacy
714-593-5654

16931 Bushard st. fountain Valley, Ca 92708

16

go, c tip tc cho dn chng giao thng. Ch nghe li by t ca mt s s, tiu v nhng ngi thiu hiu bit, phao tin l ngi Anh thu mua go xung bin, y l tin tht thit v l, ch phao tin n nhm l ngi Anh ly go Thi mang cho VN (Yuan). Ngi Vit l cha ca ngi Anh t bao gi m dm ni nh th!

ca vua Pht Mongkut

Vua Mongkut mt nm 1868, sau khi ln vng rng ni, cng vi thng c Anh Singapore, Sir Harry Ord, quan st nht thc, ngi b mc bnh st rt rng v 2 thng sau, thng h Bangkok. Tuy khng c sang thm Anh quc, nhng mi giao ho gia hai nc t u cu cho cng cuc canh tn

Bi hc canh tn
tip theo trang 7

Thi: con vua Mongkut, Rama V sang thm n hong Anh nm 1893 v ti nm 1926 th Thi c trn 2000 sinh vin du hc Anh quc! S thn Parkes gi vua Mongkut l v lnh t tn tin nht ng, vt xa thi i; Bowring th tn tng Mongkut l ng vua v i nht ng phng v l mt trong nhng hc gi uyn thm nht v Pht gio.

Cng cuc canh tn t nc ca vua Mongkut i trc Minh Tr Thin Hong Nht Bn (18671912) c mt th h, hai ht ging thin m vua gieo trng ny n vin mn trn x Thi: Thi c 150 nm nay trnh c ha thc dn, ha CS v ha mt gc. Nu k t sau cuc chin xm lng ca Min in vo Thi nm 1767, th sut 238 nm nay Thi c hng thi bnh thnh tr v triu

i Chakri ti nay truyn c chn i vua, vua Rama IX hin ti tr v hn 60 nm, mt minh qun v ang c ton dn v th gii mn phc. Mt s bi hc canh tn c th rt ta t vua Mongkut: Vic canh tn t nc cn khi u bng vic xy dng cn bn tinh thn dn tc, tinh thn y sn c trong Pht gio
xem trang 24

PHT GIO V VN HA
Ch xin tr li ngn gn hai ch thi: Pht gio ch l: Nh Pht. V Nh Pht l g? L Nh Php v Tng. Nh Php v Tng l nh g? Nh Khng Tnh. Nh Khng Tnh l g? L khng h lun. v h lun l g? L vn ha. hc Ty phng luyn thi cho sinh vin Ty i thi ly bng cp thc s Trit hc (m ti c hi ng phn khoa Trit tuyn c dy chng trnh agrgatifs ti i hc Toulouse cc y trn hai chc nm...). Nu mun ni v vn ha theo iu nh trng m phm ng n, khng l gia lng i hi Pht gio, ti li phi gii thch ch culture xut hin t lc no v ni dung ra sao (nh nh thng thi, gio s Collge de France, Fernando Braudel, ging gii r rng t nhng trang 3-8, cho n nhng 27-33 trong quyn sch c dch ra ch Anh, A History of Civilizations, mi c xut bn M cch y hai nm), khng l ti li phi cp th no l vt qua vn ha nh gio s Nhn chng hc Edward T. Hall i hc North Western University, khng l ti lp li ba nh ngha vn ha ca thi ho T.S. Eliot, gii Nobel Vn chng nm 1948, nh chng ta c c trong quyn sch ni ting ca thi ho Notes towards the Definition of Culture? Khng l ti phi mt gi bin lun v nhng ngun gc v vn ha nh gio s Nhn chng hc Marvin Harris

Ti sao gi Vn ha l H lun?
Ch vn l ch Hn v ch ha l ch Hn; hnh thc hai ch Hn ghp li, nhng ni dung ngha chnh l cch dch ngha ca ch culture ca Ty phng. Ni tm li, mun hiu my ch vn ha mt cch tinh ngha nghim mt th phi nm ly ci tnh th ca Ty phng. Tnh th ca Ty phng, ch Hy Lp gi l ousia, v ousia l ci g? Khng l gia i hi Pht gio, ti li lm ci vic l bch l ging li trit hc Ty phng nh ti lm t lc tr n gi, nh nhng nm ti ging dy trit

ca i hc Columbia hiu ti sao dn n li th con b v ti sao my v B La Mn n gio thay i t chuyn n chay n vic t b n tht b? Khng l ti li mt gi tho lun li vi Spengler v s Sp Tn T ca Ty phng cng ngha linh ng ca Spengler i vi Vn Ha l ci g ang hnh thnh v Vn Minh l ci g tr thnh chm dt xong ht, kt thc? Khng l ti phi i thoi v h lun vi nh thn hc Hendrik Kraemer v nhng tn gio th gii v nhng nn vn ha th gii nh trong quyn World Cultures and World Religions? Khng l ti phi cp n Arnold Toynbee v vic n hong Hng Mao Victoria lm l hong th vo nm 1897, i vi Toynbee cng l thi im nh du tt c ng phng v tt c th gii nm di s cai tr ton din ca vn ha Ty phng trong bn trm nm? Sau bn trm nm, cn mt nm na, t 1897 cho n 1997 th c trn 500 nm? Tuy nhin hin nay, vn ha Ty phng ang sp . Ti khng mun ni qu mnh nh nh thn kinh bnh hc ni ting R.D. Laing nm 1967 rng Th gi Ty phng ang b bnh in (The psycho-analyst Laing is convinced that the West-

ern world is mad nh E.T. Hall nhc dn trch ni trang 9 quyn Beyond Culture). Thc ra, c mt iu cn ng nh hn na, nh thn hc Thin Cha gio La M ni ting H. De Lubac tng lo s: Si lEurope ne retrouve pas sa foi, alors elle est mure pour une colonisation spirituelle (cf. Hendrik Kraemer, op. cit. p. 322). Linh mc H. De Lubac lo s qu ng: Pht gio khng bao gi thc dn ha hay h tm linh bt c dn tc no... Trc khi cht, vo nm 1975, Arnold Toynbee bo ng rng Vn ha v Vn minh Ty phng ang a loi ngi n vc thm v ng ku gi tr v i sng tn gio tm linh cao c. Trong my ngn nm vn ha v vn minh nhn loi, trong quyn sch cui cng Mankind and Mother Earth th ng thy ch c 5 bc o s v i nht (Zarathustra, DeuteroIsaiah, Pythagoras, Khng T v c Pht), v theo Toynbee, mt ngi sut i nghin cu my chc nn vn minh nhn loi th c Pht l k v i nht, cao siu nht (trang 179: The Buddha, who was the most sublime of the five... v ng thi l k su sc nht, trit nht: ... was also the most radical of them). C l cng nn bt h lun, v xin a ra vi ba

cu rt gn li ti Pht gio v Vn ha: 1. Khng th t Pht gio ngang hng vi Vn ha; 2. Pht gio l sui ngun nui dng Vn ha; 3. Khng th Ty phng ha Pht gio m ngc li; 4. Phi cn Pht gio ha Khoa hc hin nay m khng th ngc li; 5. Cng sn Vit Nam ch l sn phm hu thi cui ma ca Vn ha Ty phng. Ch c th nhy vo lng o Pht l khi no chng ta th nhp ton din 108 l trnh Pht gio, phn tp nhim gm 53 v phn thanh tnh gm 55 (xin c li Lun i Tr ca Long Th do Vn Nguyn dch, Vin Trit L Vit Nam v Trit Hc Th Gii xut bn nm 1992, trang 203-212) v nht l thc hnh php mn Lam Rim t Nng ta o s cho n Ch v Qun (xin c quyn Joyful Path of Good Fortune ca Gesh Kelsang Gyatso). Ring i vi ti th ch xin nguyn nim Pht v tr ch lin tc t kip ny cho n bao nhiu kip sau... Xin chn thnh cm t cc ngi. Nam M A Di Pht Om mani padme hum!
PHM CNG THIN

17

Hnh: Hnh: Hu Zi / Facebook

18

NGI CHIM
HONG LONG
www.tienve.org

i lm c mt ci t trn i cao. Rt chc chn v khng b gi la. Ngy th hng kh tri mt, m vi su vo lp nm rm m cng, li cn c ngm trng sao. Mi l che kn nn ma khng tt vo, nng khng nung t. T y ti quan st c ht c chn i xung quanh, lan xa n c nhng vng ht mt. Nu c k th no mun ln y m hi ti l ti nhn thy ht. Ti cng tha li v t mnh cc loi ln nh lm v kh. Trn cao c li th l qung xung c th tiu dit c k th. Nu gp k th ln, ti s ln xung tng to nht. Th l hn gy u st trn nh chi.

19

Hnh: Hnh: Hu Zi / Facebook

20

Hnh: Hnh: Hu Zi / Facebook

Ban ngy ti ng v tnh dy quan st ng tnh. m n ti ln m i kim n. Cng khng cn i u xa v chn i c sn c hoa, tri cy di v c mt dng sui nh. Ti cng lm c mt ci n con bn my con chim i khi bay qua vng i v my con sc, chut nh chy qua li gia cc lm cy. Bt c con no, ti phi kh dnh mt t phng lc nguy nan. Phn cn li ti nng ln v chn tut. Vng i ny t ngi qua li nn ti cng chng cn phi phng g nhiu. Khng c bn b th cng hi bun y nhng khng phi mt cng phng. Thi bui lon lc ny khng nn tin ai c. Ti tng c nh ca v con hu y ch m ch v tin nhng iu rao ging v mt x hi ha bnh dn ch vn minh, em nh ca ng gp ht cho nh nc ri mt ht tt c phi lang thang ln i cao ny lm thn phn ngi chim y ch. Th nn, ti c yn tm sng cuc i nh mn ca mnh. Ngy ng, m i kim n. Mt th c nm l trong t ng (ti lun d tr nhiu thc n v nc ung trong t phng khi b k ch bao vy nhiu ngy). m n c khi ti ung nc sui ngm trng sao v suy ngm cu ny ca Hoelderlin: TI CH HIU CON NGI T KHI TI XA LNH N.

HONG LONG

21

tip theo trang 9

PHT TRIN TM T
no. S khi tm nh vy l thng gii tc , ngha l y trn phn on t do, ch khng phi l chn tht tc , l phn on cn c hin thc. T duy nh vy, nh Th Thn ni, ch l c ngun, ch khng thc s khin cho chng sinh nh vy m hng lc, thot kh. Nh vy, h khng phi l in o? Ngha l, tu tp vi tm hng n s th m s th s khng xy ra nh tm tng. Tt nhin l khng in o. V c bn, a-th-da,[24] tc thm tm hay hng ca hnh gi l chn tht. Ni cch khc, l nhng c nguyn chn tht, tuy khng c th hin thnh s thc nh c nguyn. l tnh cht ca bn v lng c tu tp bi Thanh vn. 3. Bn v lng v ba i tng Cc nh i tha cng nhn bn v lng tm, v c bn, l bn Phm tr. Ngoi ngha chnh ca v lng tm l i tr chng nh trong s tu tp ca Thanh vn, trong i tha cn nu ln ba c tnh khc na ca bn Phm tr hay V lng. Trang nghim kinh lun ni, Bn Phm tr tc bn V lng: t, bi, h x. Trong , bn v lng ca B tt c bn c tnh: 1. Tr chng, tc i tr cc chng ngi, ngha l trn p cc phin no. 2. Hip tr, s i tr c bit do chng c tr v phn bit. 3. Chuyn cnh, hng n i tng l chng sinh duyn, php duyn v v duyn. 4. Thnh sinh, thc hin nhng nghip th thng thnh thc chng sinh.[25] Tc l, Thanh vn tu bn v lng ch nhm n i tng duy nht l chng sinh, trong khi B tt cn y trn i tng l php qun chiu bn tnh tn ti ca chng sinh, v sau cng y trn i tng v phn bit m pht khi bn v lng. Y trn cc i tng nh vy phn bit, khi ly chng sinh lm i tng, bn v lng hay bn Phm tr l thc hnh trong phm vi Dc gii, chung cho cc phm phu v ngoi o. Bi l, tn ca cc tn gio ch c nguyn sinh ln tri, sinh v nc Cha c th din kin Thin cha . Tnh yu ca chng sinh Dc gii khng th trm ln cc ci trn, Sc gii v V sc gii. Cho nn, khi kinh ni, tm cu hu vi t, trm khp mt phng[26] l ni n khng gian ca Dc gii i vi chng sinh cha ly Dc, hay cha c S thin tr ln. Thm na, y trn i tng l chng sinh, ch qun chiu n cc iu kin kh hay lc ca chng sinh m khng qun chiu bn cht tn ti ca chng, l s vn dng tm mt cch ch quan. [27] Do tnh cht ch quan nh vy nn khng th dit tr phin no. Phin no ch c th b on tr vi nhn thc chn chnh v bn cht ca tn ti. Ngoi ra, chng ch b trn p. Ni cch khc, ch khi no t duy tp trung qun chiu trn i tng l php, qun chiu bn cht tn ti ca php, ch nh vy mi dit tr c phin no.[28] Cho nn, lun Du-gi ni, bn v lng c tu tp vi i tng l hu tnh l hnh tr ph thng cho c phm phu ln ngoi o. Ly php lm i tng, l php tu bt cng, hay c hu ca Thanh vn v c gic. V duyn, tc i tng v phn bit l thc hnh ring bit ca B tt.[29] Trong , v duyn t c gii thch l thc hnh ca B tt t a th tm tr ln. , B tt duyn n i tng Chn nh qun chiu. Khi chng c v sinh php nhn,[30] by gi tt c thin cn u vin mn, v ht thy phin no c dit tn, do bi thn v ng nghip, m T v lng y trn th hin, by gii hon ton thanh tnh.[31] a th tm ca B tt tng ng vi qu v A-la-hn ca Thanh vn, phin no cng b dit tn, v thn ng nghip u thanh tnh. 4. Qun chiu tu V lng Hnh t nh c thuyt minh trong Du gi s a lun v i tha trang nghim kinh l bt u t ch ly chng sinh lm i tng. y l s nghip t thin x hi m mc ch l xa i ni thng kh ca chng sinh. Lm nh vy ch c th mong cu phc bo thin gii, m cao nht l thin gii ca Phm thin. Cc Thnh t khng quan st ni kh th gian nh l hu qu ca hng lot phn ng tm sinh l. Ngoi nhn thc s kh ca th gian do n i bit ly, hay tnh th t hi, cc v y qun st s kh trn tnh cht v thng ca cc hnh, tc trn tnh vn ng ca mi hin tng m xu hng tt yu l dn n tnh trng tan r v sp . Qun st rng, Sc l v thng. Ci g l v thng, ci l kh. Ci g l kh, ci khng phi l t ng. Ci khng phi l ca ti. Ti khng phi l ci . Ci khng phi l t ng ca ti. Trn c s nhn thc , ci gi l chng sinh hay hu tnh, ch l t hp gi danh; khng tn ti mt thc hu no nh l chng sinh c. Cho nn, khi cc Thnh t hnh bn v lng, ni l ri tm t ln ht thy chng sinh trong mt phng; t phng ng, cho n c su phng, thng phng, h phng. Nhng v chng sinh l gi hu, khng th ly ci gi hu lm i tng tu tp; cho nn, i tng m Thnh t hng n vn dng tm t l php. Trong hai on kinh c dn t A-hm v Nikya trn, Pht ch dy bn v lng nh l php yu d b lm nn tng cho s tu tp cao hn i vi cc t kheo tr, hay t kheo m ngh lc khng nhiu lm. Bi v i tng y khng phi l cc vt v tri v gic nh t, nc, hi th, hay xc cht ngoi bi tha ma, m l nhng con ngi c th c mt quan h x hi hay thn thch trong chng mc no . Tp trung tng trn nhng i tng gn gi, d gi nh, vi nhng tnh cm thn thit nht, loi b dn cc tng xu, nhng c bt thin php. Ni theo ngha tm l hc, cc t kheo tr c khuyn khch tu tp bn v lng, coi nh l s o luyn tm l c th sng cuc sng vin ly, n dt, m khng cm thy c c trong ni rng hoang vng. B tt hnh o bt u t gia lng x hi nn s tip cn vi mi thng kh nhn sinh l l tt nhin.
xem trang 23

tip theo trang 1

CON NG TRONG THI TP LC BT BA CU

bt-ba-cu (*) ca thi s Nguyn Tn Nhan. Trong khong 20 nm nay, Nguyn cng xut hin t ngt nh mt nh nghin cu chuyn mn vn hc c in Trung Quc. Nhng cng trnh s ca ng a tn tui Nguyn Tn Nhan tr thnh mt trong nm hc gi Hn hc tiu biu nht ca min Nam c tn trong b T in v cc nh Trung Quc hc trn th gii do i hc Quc gia i Loan ch bin (**). Nhng k thc, ct cch bn lai ca ng mi mi vn l mt thi s, d cho n ngy vnh bit trn gian ny ng cha tng chnh thc cho ra i mt thi tp no. C th cm nhn c iu qua li tm s ca thi s Nguyn Lng V, th Nguyn Tn Nhan, tuy tc phm cha nhiu nh phn bin kho dch thut, nhng iu ng qu l ct cch Thi S, tm thc Sng To, ci Th ca Nhan c ring mt khong tri, trong vt, thy chung. Ti c duyn may c c thi tp Lc-bt-ba-cu t khi ng mi vit xong bn tho vo nm 1996. Mi my nm tri qua cng khng t ln c li trong nhiu chiu kch t tng, nhng sm nay, c cn gi nh bui tn ng m gy lnh but suy t bng my dng khai th ca nh th Bi Nghi Trang khi ng cho rng Lc-bt-ba-cu ng l nhng bi th li ngn m su, bng bc hn dn tc ha trit l ca Tam gio KhngLo Pht. c th anh, nu khng c vn hiu bit ti thiu v ba tn gio y th e rng kh cm nhn c cuc rong chi t tng y tham vng thu nhip mi phng ca mt con ngi siu thc nh anh. Vy l ti lm chm quay li trang u tin vi ba cu lc bt m u thi tp. mt l vt ca t sinh hai l tr c mt mnh y ba l khng vi khng y. (xem tip phn sau link dn trong comment bn di)
NGUYN TIN YN
(*) Nh xut bn Vn ha Vn ngh, Th qun Hng Tch n hnh cui thng 12 nm 2012. Pht hnh ti nh sch 308/12 Nguyn Thng Hin, Ph Nhun, Si Gn. (**) Bn v cn li l gio s Bu Cm, nh nghin cu Nguyn Khu, nh nghin cu Phm Th Ho, v nh nghin cu Cao T Thanh.

22

LC S GIA NH PHT T VIT NAM

Khng c thnh tu bn vng no li khng nhm ti hng ng Thanh Thiu nin. H l nhng ngi tip ni chng ta trong ngy mai - C S L NH THM

[ tip theo k trc ]

2.2 C S L NH THM (S NGHIP PHT GIO)

Bc u, di s ch o ca Thin s Gic Tin v vi s cng tc ca cc ng mn, ng s (nh cc Thy Mt Nguyn, Mt Hin, Mt Th v nht l Thy Mt Kh;) ca cc c s cng ch hng (nh c s ng Bng, Nguyn nh He, Nguyn Khoa Tn, Vin , Nguyn Khoa Ton, ng Bnh, Trn ng Khoa, L Thanh Cnh, L Quang Thit, Trng Xng, Tn Tht Quyn, Nguyn Xun Tiu, Hong Xun Ba, L B , Tn Tht Tng v.v... v nhc s Bu Bc (ngi c gii thiu trong phn trn (Pht n 1935), ngi hng dn Ban ng u Pht T tp ma v ht, v l tc gi bi ht Hi Triu m, sau c sa i gn li v i tn l Trm Hng t m Gia nh Pht T Vit Nam ngy nay vn cn ht trong cc bui l Pht,) C s Tm Minh vn ng thnh lp hi An Nam Pht Hc nm 1932 (Cha Trc Lm,) lm Hi Trng ca Hi, kha u (cc v hi trng k tip l c s Nguyn Khoa Tn, ng Bng, Tn Tht Tng.) C s Tm Minh ch trng tp ch Vin m (xut bn s 1 ngy 01.12.1933.) Ngoi ba tp ch Vin m c in ch
tip theo trang 22

SEERBA. l tn ca hi An Nam Pht Hc, c vit tt t ting Php l Socit dEtude et dExercice de la Religion Bouddhique en Annam. C s Tm Minh hng dn v gip Nhc s Bu Bc t chc v dy Ban ng u Pht T lm quen vi Pht Php (theo trnh v la tui ng u; tham gia Ban ny l cc em t 6 tui n 11, 12 tui.) C s l mt thnh vin c lc trong ch trng chnh ca Hi l o to tng ti v chnh l tng gii (nm 1934). Trng Tiu Hc Pht hc cho sa di cc cha ti cha Vn Phc (1933); trng An Nam Pht hc ti cha Trc Lm (1934); m cp i Hc Pht Gio (ti cha Trc Lm, cui nm 1934); chng trnh chnh l tnh trng tng s gm c hai phn chnh: thnh lp mt hi ng Lut s ( gim st gii hnh ca tng chng) v t chc nhng ban Thy Cng (nhng ngi bit tn, tng, cu an, cu siu v hng dn tang l.) C s (v ng s l Thin s Mt Kh) c k nh hai ging s ph trch ging din nhiu nht cc kha dy ti cc trng Pht hc, cn vit

c nhng bi Pht php bng Php vn ng trn tp ch Vin m na. Gia nh Pht T Vit Nam ngy nay (Gia nh Pht Ha Ph, trc y)

c bit n C s L nh Thm l nh qua lp n anh, on vin on Thanh Nin Pht Hc c Dc. (cn tip)

Ti liu s kho ca TM LC NGUYN VN HC nguyn y Vin Ni V BHDT GPT Vit Nam.

PHT TRIN TM T
Tu bn v lng l y trn a-th-da, trn tng thng lc, ngha l y trn thm tm, trn tm nguyn nhit thnh v lun lun hng thng, c mong xa sch mi thng kh ca th gian. Nh vy, khi im hnh t l hng n cc chng sinh nh l i tng. Nh kinh Kam cang ni, B tt hnh o a v s chng sinh n an lc ca Nit bn m khng thy c chng sinh, v B tt khng hnh o vi n tng v s tn ti ca t ng. Ngay ch ny, Vn-th ch ra mu thun nh l xung t ni tm khi B tt hnh t nh th. Khng thy tn ti chng sinh nh l thc hu, nhng vn cm nghim mt cch su xa cc chng sinh ang ngp ln trong bin kh. Duy-ma-ct thuyt minh hnh t ca B tt gm c ba phng din, nh c phn tch trong lun Du-gi v Trang nghim, cho nn khng h c mu thun xung t trong nhn thc ca B tt v kinh nghim thc t i thng. Trong thuyt minh ca Duy-ma-ct, ba i tng hnh t khng tch ri nhau, tuy vy mi i tng vn c nhng c tnh c bit y theo m vn dng qun chiu. Trc ht, y trn qun chiu tnh Khng theo mi tn ti u bt thc, ht thy chng sinh u nh huyn, B tt hnh t khng i tng, tc v duyn t m Duy-ma-ct gii thiu nh l tch dit t. Tch dit, v bn cht ca tn ti vn khng sinh khng dit. B tt nhn thc php tnh l Khng, mi hin tng u l gi hu; au kh hay an lc l nhng hin tng gi hu. B tt t bn thn khng thy c au kh hay an lc, nhng ng thi cng bit rng cc chng sinh ang chu y a bi cc kh. B tt vn khng bnh, nhng v chng sinh bnh nn B tt bnh. Tm t nh vy vn hnh mt cch t nhin, tu thun php tnh. B tt yu thng chng sinh, l tnh yu khng iu kin, v php tnh l nh vy. Mt chui cc khi nim tip theo trong on thuyt minh ny ca Duyma-ct l nhng m t cc yu tnh ca v duyn t. Ni tm li, v duyn t c m t y cng l

cc phm tnh ca tr tu qun chiu. Trong v duyn t, nh thy, khng th thiu chng sinh duyn v php duyn. Cc khi nim v hnh t ca A-la-hn, cho n Pht, thuyt minh B tt th hin t tm vi i tng l php, l y trn nhng g c chng ng v c ging dy bi Pht. l php thanh tnh ly nhim. Cui cng l hnh t vi chng sinh duyn, B tt hnh t c th vi mi ba-la-mt. Vt b th l php, nhn b th l chng sinh; ba-la-mt c thnh tu l thc ti siu vit, t lu xut v duyn t. Trn y l on thuyt minh v cc phm cht ca t y trn cc i tng. Trong s thc hnh, on thuyt minh ny cn c hiu l s hnh t din theo tun t th lp, tng ng vi ba i thi gian hnh B tt o: giai on phm phu trc khi chng nhp S a; th hai, t S a cho n a th by; sau ht, t Bt ng a th tm cho n thnh Pht. B tt trong giai on phm phu, khi hnh t, tm t khng b dao ng v thoi tht trc v lng thng kh ca

chng sinh m tm t hu hn ca phm phu khng th m trn, do hnh t v tnh yu i vi chng sinh nhng ng thi cng qun chiu bn cht tn ti nh huyn, bt thc ca chng sinh. B tt hnh t nh l tch dit, nh l v trnh, v.v. Khi vo S a, do qu trnh tch ly t lng phc c bng hnh t, do qun chiu tnh Khng ca cc php, B tt chng thc chn l, thy c mt phn ca Chn nh, by gi th hin gia th gian m hnh t vi tm v cu nh A-la-hn, cho n nh Pht. T tm pht khi t cc qu chng B hay gic ng. Trong y, B tt hnh t khng ch thun bng a-th -da tc bng tm nguyn m thi; nhng l hnh t c th bng cc ba-la-mt: th, gii, nhn, tinh tn, nh, hu, phng tin, nguyn, lc, tr. Sau ht, t a th tm, B tt khng b dao ng gia sinh t v Nit bn, nn hnh t bng cc t ti th sinh, hin cc thn thng du h gio ho, dng thnh mt th gian m chng sinh sng an lc vi trc tm, thm tn, khng di tr, khng tp hnh. Trn y l thuyt minh

tng tn cc sc thi v cc phm cht ca hnh t y trn ba i tng. on tip theo, Vn th hi v ba v lng cn li, nhng ch c thuyt minh vn tt. V ngha cn bn ca bn v lng, lun Cux[32] ni, Trc ht, t duy v lc m mnh cm th c, hoc lc ni Pht, B tt, Thanh vn, c gic, hnh gi c nguyn ht thy chng sinh cng cm c lc th nh vy. l hnh tm t v lng Qun st chng sinh chm m trong bin kh, hnh gi c nguyn chng c gii thot kh. l hnh bi v lng. Qun st s kin cc chng sinh thot kh, c an lc, hnh gi khi tm ty h. l h v lng.[33] Tu x v lng, hnh gi qun st cc chng sinh vi tm bnh ng, khng thin lch thn s. y l tu tp bn v lng theo phng din tiu cc. nh ngha ca lun Du gi trc ht cng theo ngha mang tnh tiu cc nh vy. Lun ni, i vi chng sinh mong cu an lc, B tt pht khi tng thng lc, duyn n khp c mi phng, an tr trn nhn
xem tip trang 30

23

tip theo trang 17

BI HC CANH TN CA VUA PHT X THI MONGKUT

Thi, ch cn hin i ho v ty ra mt vin ngc qu, khng cn vay mn thc h hay o gio no khc. Gio dc nh cha trang b c vn ln v cho hnh gi; ring s lng kinh sch l i bch khoa, dy t o c n v tr thin vn, rt ro v rng ln hn T Th Ng Kinh nhiu. Cho nn khng ly lm l, thi k L-Trn cc hin nhn nh Thng Kit, T Hin Thnh, Hng o, Quang Khi, Ng Lo... khng c bng cp khoa bng, nhng ging lp Samurai Nht Bn, h vn v song ton. Pht gio nguyn thy (tiu tha) hu hiu trong cuc chn hng o c l v: t gic u tin, cha tu thn m vi l lun kinh k, cha t gic gi gii m i b th php nh B Tt th d ri vo vng lun qun kin chp trit l ngn t. Hnh nh mt tu s chn t kht thc l tm gng nhn nhc kh hnh sng ng, t n to ra nh sng chinh phc gic tha qun chng hang cng ng hm; v th t Tch Lan, Min in ti Thi, Lo... Pht gio nguyn thy gi c th su r bn gc trc cc tn gio h Ty phng. Vua Mongkut li cho Thi mt truyn thng tng s ti c, nhng bc i s cao tng ln lt tip ni xut hin. Sau khi la chn ng ng th phn ct yu l hun luyn thanh lc nhn s: s si gi gii lm gng cho tn , thc tp h x ph chp to ho kh vi mi ngi. Thi khng git ngi theo o C c nh cc nc Pht gio b bi bc bi Tng Nho nh Vit, Tu, Hn, Nht. Tinh thn ph chp cao thng dung ha kh c ca nh Pht sc chinh phc cc tn gio khc, sc gi vng nn tng qun chng, m khng cn ti chnh quyn ym tr qua bo lc. Cng nh gio s C c Php, B o Nha khi ti Thi th h cm phc, m ti Tu, Vit, Hn, Nht th xy chuyn ln p xung khc, y chnh l v Thi h gp chnh php chn tu, m ni khc th h gp mt php h Nho phong kin. VN kh c nh Thi: cc nc nghing v vn ha n v Anh dng nh trnh c in o tng loi hin sinh, Mc xt, cn cc nc theo vn ha Tu, Php d ri vo nh bin l lun ng mn, t ti c ti phong kin cc oan. L v vn ha Anh thc tin, tr thc gentleman Anh trng danh d v qun t, h gp Gandi th tr li c lp, gp Mongkut th giao ho thn tnh; cn Php, Tu th a bin chng l lun nh cao tr tu, v th nn mi kin chp Judeo Mc xt mi c mi trng pht trin, v Pol Pot cng nhm ngy tr thc Ty hc, mi mt qun bnh tm tr in o st sinh gy ha cho ng dng! Tr thc VN, t thi T c, cng c gng i tm li thot cho dn tc: sang Nht, sang Nga, sang Php, Ty du, khuynh t khuynh hu, cn vng, x hi... m vn lun qun trong r in o tng cho ti hin ti. Thm ch n tinh thn ph chp t bi ca nh Pht cng nhiu khi b bin th thnh trit l sung vi s hc gi tm chng trch c kinh k nhiu hn s tu tp thc chng; bn v Thin th nhiu m thc s tu thin th t, thuyt l v tm i cnh, vt bin kin, lng nghe ni kh tha nhn, m thc t c khi li lng ngn bnh phe ny, h phe kia, nghing v t, khuynh v hu, chn gi thin c, o tc , bt phn minh, chng khc g phm phu v minh vy. Ngi Thi, gc u Vit t Nam Chiu xung, l anh em ca Lc Vit, l lng ging thn thit ca ta. Bt chc li sng ho hp ci m khim nhng ca lng ging cng l iu hay trc khi i tm u xa. Mt th ch qun ch lp hin l ng li dn ch thch hp cho ng Phng, nhng mun c mt vua Pht nh Mongkut, nh L Cng Un, nh Trn Nhn Tn khng phi d, dn tc phi to phc lnh, trng cy c, i thi: Bo sn thin t xut Bt chin t nhin thnh May ra mi gp thin duyn chuyn ha vy. KHI TU Tham kho:
- King Mongkut and The British by M.L. Manich Jumsai-Chal-

ermnit-Bangkok. 1991 - In His Own Words by Vasana Chivarakorn-Bangkok Post 12-18-2004 - Excerpts fom Collected Proclamations. - Thi Air Magazine 12-04 - VN S Lc - Trn Trng Kim - S liu Thi lin quan ti VN kh nhiu: th k XVII c nhm ngi C c gio VN chy sang Thi t nn, vua Rama V con Mongkut i thm Java (Nam Dng) cng l ni m phi on VN vi Cao B Qut tng thm ving bun bn; vua Rama VI cng i thm Nam Dng v mang v Thi mt s th thu la ngi Vit, chnh nhm th Vit ny dy cung n ca Hong Hu Thi thu tha v ch cch thu trn la lng (flat silk embroidery). Vi s trng ng kh nhiu Thi, nht l Bc Thi, nn vn ha Lan Na hn c nhiu lin h vi Nam Trung Hoa, v theo cc nh

kho cu Tu, u M v Thi hin ti th ngi Nam Chiu -Nanchao- khi b nh Nguyn nh chy sang Thi nm 1253 v t vng Chieng Mai bnh trng Nam tin, thnh lp nc Xim La ngy nay. Thi phi nhng t ai cho thc dn Php nh vng Luangprabang, Vientian... nhng my tnh phi Nam st M Lai ngy nay cho Anh, mu cu ho bnh. Nh th chin Thi mm do vi qun chim ng Nht, sau 1975 Thi cng t c yu cu 23.000 qun M tr ng rt i. So vi VN th chnh sch ngoi giao Thi ly d ho di qu lm chun, trnh mu v ch cho dn. Ni theo nh Pht th h quc gn cc lc, cn ta vn gim chn quc sn hn nng ny st pht A tu la.

XY NH, NH HNG, PHNG MCH BC S, NHA S, VN PHNG, REMODEL V CNG THM PHNG ... HUY LE
Lic.#877698

714.209.8180

xem tip trang 17

24

tip theo trang 1

C S MI THI
bn chng t ca ngi sut 2600 nm qua khng tip tc thc hnh v truyn b gio l, th Pht gio s khng tn ti, v khng c Pht php chng ta hc tp, hnh tr ngy nay. Khng lu khi Tng on mi thnh lp vi 60 thnh gi chng c A-la-hn, c Pht c ln ku gi cc v ny ln ng truyn b chnh php vi li l tht cm ng nh sau: Ny cc T kheo!... hy ln ng v li lc ca nhiu ngi, v hnh phc ca s ng, v lng ln mn i vi th gian, v li lc, v hnh phc ca tri v ngi. Cc ng hy i, nhng ng i hai ngi cng mt hng, hy i mi ngi mt ng, hy truyn b chnh php... Hy pht ln ngn c ca bc thin tr, hy truyn dy gio php cao siu, hy mang li s tt p cho ngi khc; c vy, l cc ng hon tt nhim v.1 Li dy tha thit ny tr thnh tuyn ngn, l cng lnh, nu r ng c v mc ch ca vic hong php. khng phi c ban thng i ny hay i sau, khng phi vinh danh c Pht hay thn linh no, cng khng phi m rng t chc Pht gio vi c s v qun chng ng o, hoc mong mi Pht gio tr thnh c tn trong mt quc gia, hay trn ton th gii. ng c hong php ca Pht gio l lng ln mn i vi th gian. Mc ch hong php ca Pht gio rt n gin, nhng ti quan trng, v cm ng, l: v li lc, v hnh phc ca s ng, v s tt p cho ngi khc. Hong php khng phi l n n Tam Bo (Pht, Php, Tng). Hong php khng phi v c ti thng ca Pht, khng phi v l cao siu ca Php, cng khng phi v tnh thanh tnh trang nghim ca Tng on. Hong php l v li ch, an lc ca chng sanh. Ch c nh th; v y l ngha cao p nht trong vic truyn b ca Pht gio; m cng chnh qua ngha ny, Pht gio mi n vi nhn loi bng con ng ha bnh, khoan dung. S MNH HONG PHP S mnh hong php tht quan trng, v khng phi l vic ring ca ngi

xut gia. Chnh ngi ti gia, ngay t thi Pht cho n nay, d bt c quc gia no, thi i no, sinh hot trong gio hi hay h phi no, ng mt vai tr v cng trng yu trong tt c cc sinh hot ca Pht gio, trong tt nhin phi k n hong php. Theo c cu hnh thnh bn chng t Pht, xut gia c hai chng (t-kheo, t-kheo-ni) th ti gia cng c hai chng (u-b-tc, u-b-di), ngang bng nh nhau. T im ny, khng th ni vic hong php l vic ca Tng Ni, cn c s ti gia ch l nhng k h tr, h tr. c Pht l k hon ton gii thot, gic ng. Thc hnh li Pht dy l nhm vo mc tiu gii thot, gic ng nh Pht. Trong thi k khng c Pht th duyn may hy cn Php, l kinh in, gio l do Pht dy c ghi chp, truyn li. Php y, nu khng c hng Tng Ni xut gia gic trn cuc i hnh tr v truyn t th ch l hc thuyt trn sch v, khng th tn ti nh mt nn gio l thc tin sng ng, mang li li ch an lc cho nhn loi sut hn 25 th k qua. y l nn tng t Tam Bo c hnh thnh nh l biu tng nng ta tm linh v cng l mc tiu hng n ca ngi theo Pht. Nhng ai l i tng Tng Ni truyn t Pht Php? Chnh l nhng

ngi c s, nhng ngi ti gia theo Pht. Nhng ngi c s n nhn Pht Php u, khi no? T ni tu vin, cha chin, tnh x, cc o trng v nhng tr x m Tng Ni c mt; v vo nhng thi im cc tr x y c Tng Ni thuyt php, ging dy gio l. Ni nh th, c ngha rng nhng ai c n cha gp Tng Ni hoc nhm vo thi thuyt ging ca Tng Ni th k c truyn dy Pht Php (bng thn gio hay khu gio); cn ngoi ra, u khng c c hi n nhn gio l Pht, v khng th no l i tng cho vic hong php ca Tng Ni. Pht Php nu ch c truyn b theo cch y th hoi dit t lu ri, khng lm sao tn ti n ngy hm nay. V vy, nn hiu rng hong php l trch nhim ca bn chng, trong nhng v xut gia l nhng bc liu tri v chng nghim Pht Php, truyn dy Pht Php cho hng c s ti gia, trong khi chnh mi c s l ngi trc tip em o vo i, ci ha gia nh v x hi.

c s c dch ngha t ch gahapati trong ting Pali (phin m l gi-lavit, hay ca-la-vit); ng ngha vi t upsaka (ub-tc), upsik (u-bdi), dch ngha ph thng l cn-s nam v cn-s n (nhng ngi thn cn h tr Tam Bo). Cc t thng dng khc trong ting Vit l pht-t (con Pht), thin nam, thin n, th ch, n-vit (danapati), tn ch, v.v Ch c s tri qua thi gian, mc nhin c xem l t ng ph thng nht c th ni ln tnh cht ct li ca ngi ti gia theo Pht. Tnh cht y c tm thy trong kinh Tng Chi B, phn Thch t Mahnma. y c Pht tr li Mahnma cu hi th no l ngi (nam) c s, th no l c s gi gii, v th no l c s thc hnh t li, li tha. Ny Mahnma, khi no quy y Pht, quy y Php, quy y chng Tng, cho n nh vy l ngi nam c s. Ny, Mahnma, khi no ngi nam c s t b st sanh, t b ly ca khng cho, t b t hnh trong cc dc, t b ni lo, t b m say ru men, ru nu, cho n nh vy, l ngi nam c s gi gii. Ny Mahnma, khi no nam c s t mnh thnh tu lng tin v khch l ngi khc thnh tu lng tin; khi no t mnh gi gii v khch l ngi khc gi gii; khi no

C S L AI?
Theo nh ngha ph qut ca cc h phi Pht gio, c s l ngi ti gia theo o Pht, quy y Tam Bo, gi nm gii v h tr Tam Bo. Ch

MC CH HONG PHP
Khng ging bt k tn gio no khc, ngi theo Pht truyn b gio l

GREAT TIME FOR SELLING AND BUYING

I CAN HELP!

Just sold in your neighborhood for 97% of listing price. Homes are in high demand. Thinking of Selling and Buying. I can help! If you want the most money for your home call me, Brandon at
BRANDON LUU Real Estate Specialist Lic#0151771

714.585.2268
1Brandonluu@Gmail.Com

25

C S MI THI
t mnh b th v khch l ngi khc b th; khi no t mnh mun i n yt kin cc T-kheo v khch l ngi khc i n yt kin cc T-kheo; khi no t mnh mun nghe diu php v khch l ngi khc nghe diu php; khi no t mnh th tr nhng php c nghe v khch l ngi khc th tr nhng php c nghe; khi no t mnh suy ngh n ngha cc php th tr v khch l ngi khc suy ngh n ngha cc php th tr; sau khi t mnh bit ngha, bit php, thc hin php ng Chnh php, khch l ngi khc sau khi bit ngha bit php, thc hin php ng Chnh php. Cho n nh vy, ny Mahnma, l nam c s thc hnh v t li v li tha.2 Theo on kinh trn, mt c s l tng l ngi pht-t ti gia c y tn, gii v th. Tn l lng tin ni Pht, Php v Tng. T s hiu bit, qu knh v tn phng Pht, Php, Tng, ngi c s pht nguyn quy y Tam Bo, chn c Pht lm bc thy ti thng biu trng cho gii thot gic ng; chn s hc hi, thc hnh v truyn b Chnh Php lm l tng sng; v chn Tng on lm nhng bc thy cao c, thay mt c Pht hng dn con ng tin n gii thot gic ng. Gii ca ngi c s ti gia l nm gii, tc nm iu bo v con ngi trnh xa cc vic lm tn hi n mnh v chng sanh khc: t b st sanh, t b trm cp, t b t hnh, t b ni di v t b say sa, nghin ngp. Gii (sla) l hc x (iu cn hc v thc hnh), l nhng iu c kh nng bo v mnh trnh nhng nghip xu-c. Gii khng phi l iu rn cm cng nhc nh thi quen suy ngh ca nhiu ngi. C s t nguyn quy y Tam Bo th cng t nguyn gi gii khi hiu r rng vic gi gii s bo v c hnh ca mnh v to i sng an vui, ha hp vi nhng ngi chung quanh. C s c th ty theo cn c v hon cnh ca mnh m pht nguyn gi thm cc gii khc nh thp thin, b-tt (ti gia); nhng nm gii l cn bn cn gi gn bt u mt i sng l tng ca ngi theo Pht. Th l vic b th, cng dng. Th y khng gii hn trong vic h tr Tam Bo, gp phn in kinh, t tng, c chung, xy cha, m cn l thin chia st, san s vi ngi khc t ti vt (ti th), kin thc v i sng v Pht Php (php th), cho n s bnh an, khng s hi (v y th). Trn cn bn ca nhn-qu, b th mang li phc bo cho ngi thc hnh, do , c s nn thc hin to thun duyn cho vic tu tp ca mnh v tha nhn. Ngoi phc bo tt phi gt hi i ny hay i sau, b th cn l phng thc nhm x b tm tham, bung dn nhng chp th ca mnh i vi cc rng buc ca i sng, trc mt l qua nhng g mnh s hu (ng s).

thc hnh b th, hc v thc hnh Pht php trong i sng hng ngy li mnh, li ngi. Theo ngha ca hong php l duy tr v truyn b gio l vi diu ca Pht, cc yu t nu trn ca ngi c s, nu thc hin ng mc th u l vic hong php. Quy y Tam Bo chnh l hong php: Tr v nng ta Pht, tin ni Pht tnh sn c ca mnh v ly vic thnh Pht lm cu cnh tu hc; tr v nng ta Php, tin tng gio l ca Pht c kh nng gii thot kh au, em li an vui hnh phc cho mnh v cho ngi; tr v nng ta Tng, tin tng Tng l on th xut gia o hnh, dn mnh trn con ng ca Pht v c kinh nghim dn dt mnh i theo con ng mt cch vng chc. Nng ta v tin tng su sc nh vy, t thn ngi c s kin tr gi o, hc o, khch l ngi thn lm theo. Php Pht nh vy m c tn ti v truyn rng. Gi gii chnh l hong php: Vic gi gii ca c s, tc t nguyn t b nhng iu tiu cc c th gy nn ri lon, phin no trong i sng gia nh v x hi, to nn phm cch trong sng ca ngi c hnh, khin cho k khc tin tng, qu trng v noi gng. Gi nm gii khng nhng l t rn luyn, trau di phm hnh ca mnh m cn l bi hc thn gio, khu gio i vi tha nhn. nh hng ca Php Pht c th c nhn xt v n nhn trc tip qua nhn cch ca ngi c s gi gn nm gii. Thc hnh b th chnh l hong php: Trong khi gi gii l trnh xa nhng iu tn hi k khc (khng lm cc vic c) th b th l hnh ng

c th nht mang li li ch cho tha nhn (nn lm cc vic lnh)3. B th ng hng u trong t nhip php4 m Pht dy cho hng c s dn thn vo i, ci ha x hi; v cng ng hng u trong lc 5. iu ny cho thy, b th khng phi l vic hnh thin bnh thng m chnh l php mn tu, l phng tin thin xo ca hng b-tt nhm cu v cm ha chng sanh. V mt t li, b th dit tr tm tham m chp th, ci b dn s chp ng (nh ni trc); v mt li tha, b th cu nn i kh, thiu thn ca tha nhn v phng din tinh thn cng nh vt cht. Vy, qua tn, gii v th ni trn, c s mc nhin thc hin vic hong php trong i sng hng ngy. Ni theo ngn ng thng tc, vai tr ca c s l vai tr ca ngi trc tip gi o v truyn o. o, nu khng gi, s mt; mt, ly u m truyn. Cho nn, c nhn mi c s c th quyt nh s hng-suy, cn-mt ca Pht Php ngay trong gia nh ca mnh. Tng Ni truyn dy Pht Php cho c s ni ging ta vi thi gian gii hn, nht nh; v gi cho Pht Php c lu chuyn trong nhn gian, chnh c s l nhng k phi thng trc i din v phn u vt qua nhng li ko, quyn d ca ti li, sc p, danh vng, hoc ngay c s p bc, e da ca cuc i, ca ngoi o, t gio v c ng. Cho nn, c th ni rng trong vic em o vo i, truyn b chnh php, Tng Ni gin tip, c s trc tip. Trc tip y l trong 24 gi, ngy v m, ngi c s sng v tip cn vi con ngi trong gia nh

v x hi, tri nghim nhng kh au, hnh phc, phin no, an lc, nhng c-mt, hnthua, vinh-nhc bng c thn v tm ca mnh. i ngi c s, do vy, l mt cuc dn thn, trc nghim s tri v ni lc tu hc ca mnh ngay trong kip nhn sinh v thng, thng kh. Chnh cuc dn thn y l gi o, truyn o; l vai tr hong php cao p ca c s.

C S MI THI
Theo ti liu lch s cng nh trong thc t, hng c s c nhng ng gp ln lao v tch cc hn trong vic hong php ch khng phi ch qua nhng g trnh by trc. Mt s c s c th thuyt ging hoc vit sch bin kho v gio l Pht, hoc gp phn hong php qua vn hc ngh thut. Trong mt s trng hp, c s l thy dy ca cc trng Pht hc chuyn khoa dnh cho Tng Ni. Ngoi ra, hnh thc c s ca hu ht cc v B-tt trong kinh in i tha (Qun Th m, i Th Ch, Vn Th, Ph Hin, Duy Ma Ct, Thng Man, Thin Ti) cng cho thy vai tr c s khng phi l nh trong cng cuc hong php, cu chng sanh. Trong qu kh, khng thiu cc c s ni danh thi Pht nh vua Bat-nc (Pasenadi), trng gi Cp-c-c (Anthapiika), tn n T-x-kh (Viskh); sau thi Pht, c c s v i A Dc vng (Ashoka); Trung Hoa c c s quyn uy nh Lng V , c c s l hc gi uyn thm nh Lng Khi Siu; Vit Nam thi L-Trn c cc c s triu nh nh L Cng Un, L Thng Kit, Trn Nhn Tng, Tu Trung Thng S, thi hu-L c c s Nguyn
xem tip trang 28

VAI TR CA C S TRONG VIC HONG PHP

nh danh chi tit v c tnh cch in chng nh trn l nhn dng nhn cch c bit ca c s. Ni chung, c s l ngi ti gia pht nguyn quy y Tam Bo, gi gii,

i4
BOBA

coffee
TEA HOUSE

Vn nn vi o nu cc anh lng l ln vo qua ci nhn sinh...

Nn vi v ti vi Anh lng thng i vo m ng sau ba n tra o o qun L tht Th h cc anh ai cng lng thng Ti vi o nu S si Chm khut vo ci nhn sinh m mt Nhng ai cng ti danh Ai cng uyn thm V ai cng v cng khim nh Nhiu ln inh cng v cng ht nh mt Nhng ln hong ngc bin v cng nguyn y vn vn y nguyn... Nh cc anh ch i u c Nh cc anh vn loanh quanh si gn Si gn au n v th mng Cc anh ch lng l thm bn c ri lng l chm vo ci nhn gian b t Khng ai n o Khng ai tuyn ngn Khng ai dng l a l khoe m vi nhng ngi tr tui hn mnh Th h ti Hc s khim nh t cc anh k h t...
si gn, thng 122013

BUY 8 GET 1 FREE

10212 Westminster Ave., #117 Garden Grove, CA 92843 www.14coffehouse.com Facebook.comi4coffehouse

(714) 534-8444

TRUNG QUN / www.tienve.org

26

THAY LI GII THIU:

Hm 26 thng Tm, 2013, Thy n thm anh em ti ta son nht bo Ngi Vit. tui 93, Thy vn t mnh li xe. Mt ngy trc , cc mn sinh t chc bui ra mt sch ca Thy Vin Vit Hc, tc phm c ti bn ln ny tht p v trang trng: C PHT GIA CHNG TA. Cun sch nh rt khim tn ny hng v s ng v nhng trng-hp nh nhoi ca nhng chu nh ang n ci nm cm hay ci bp ng m ngng li ri a cho mt ngi i n ang nhn n vi cp mt c ao, v nhng chu thy mt b gi ng u ng th hi ri dt b c qua ng, mt tay gi ln ngn cn xe my vi mt s v y v mt lng thng t tm khng kiu-mn. l nhng bc-pht ca Pht-tm cha b hon-ton chn lp bi mt nn gio-dc trau di ti-lc v quyn-th chim u-th trong x-hi -ng t hn hai ngn nm nay v s thnh c-tn c-on trong nn vn minh duy vt... Tnh-cch cc-oan tn-khc ca cc x-hi duy-vt, du l t-do hay ton-ti, li cng thy s di-tr, h-lu ca nhng cngng duy-tm. GS TRN NGC NINH

Hn, y l tm huyt ca tc gi, lm thnh mt tc phm: C PHT GIA CHNG TA. V, ch trng rng o, bt c o no, khng c lm chnh tr, nhng c-nhn c nhng quyn m khng quyn-hnh no c c php ngn cn nu khng phm nhng Gii-Lut, tc l Hin-php ca con ngi. S sng i, phi c nhng Gii, l Lut, l Php. Ngoi ra l T-do, l quyn lm ngi Tc- v Chn- l mt, v Ci nhn-sinh ny vi Ci Cc-lc ca ch Pht khng khc g nhau nu hiu c Chn Khng l thc tnh ca vn vt, vn php trong v tr.- GS TRN NGC NINH c C PHT GIA CHNG TA, hiu c mt cch nhn khc na, Chng Sanh L Pht S Thnh. Xin thp hng cu nguyn Pht-Tm lun trn sng trong tm hn ca nhng ngi dn Vit v ca tt c chng sanh, gia thi mt vn v ci i trc ny. 27 thng 8, 2013 UYN NGUYN

DR. D. DENTAL
COSMETIC & GENERAL DENTISTRY
DANIEL DZUNG TRAN, D.D.S.

10451 Bolsa Ave., Ste. 110. Westminster, CA 92683 (Trong khu Nh Hng ng Khnh)

714.839.3636 714.839.3837
27

tip theo trang 26

C S MI THI
Tri, thi Trnh-Nguyn c c s Ng Thi Nhm, Nguyn Du, thi cn i v hin i c cc c s danh ting l gio s, hc gi, nh vn nh L nh Thm, Mai Th Truyn, Thiu Chu, on Trung Cn, Trc Thin, Nht Linh, Nghim Xun Hng, Bi Ging, Phm Cng Thin, Trnh Cng Sn; cng khng th khng nhc n cc c s ty phng cn i nh Edwin Arnold, Christmas Humphreys, E. Conze, v cc c s ting tm ly lng trn mn bc sn khu hin nay ti Hoa K nh Richard Gere, Steven Segal, Tina Turner, Oliver Stone, Orlando Bloom Mi ngi c s, t xa n nay, khp cc quc gia trn th gii, ty theo hon cnh v cn tr ca mnh m n vi Pht gio, thc hnh gio l, gp phn hong php trong kh nng ring, bng nhng phng thc khc nhau, qua cc ngn ng v vn ha khc nhau. Nhng u l im ng nht ca hng c s mi thi i, mi quc ? C hai im tng ng ng lu y: mt l, c s theo nhn duyn m n vi Pht, trong mt tm thc t do, t nguyn, khng h c s b buc, cng p; hai l, cng vi tm thc t do, c s pht nguyn quy y Tam Bo (vi l nghi hoc ch bng tm nim). Do t nguyn m nghi thc quy y Tam Bo cng l mt chn la, khng phi l iu kin hay qui nh. Kinh in ghi chp nhiu c s chng c thnh qu khi ch mt ln nghe Pht thuyt php, v hu ht nhng v ny pht nguyn quy y Tam Bo sau khi gic ng. Trng gi c-gi (Ugga) trong Trung A Hm l mt in hnh6. im ny cho thy vn chng thnh, gic ng, khng ty thuc vo vic quy y Tam Bo m h trng ni cn c v tr tu ca mi ngi khi tip nhn v thc hnh gio php. Nhng cng chnh im ny xc minh tm quan trng ca vic quy y Tam Bo: gic ng, chng qu ri, cc v thnh c s ngy xa vn phi pht nguyn quy y Tam Bo. Hy tm gc qua hnh thc ca nhng bui l trao truyn Tam Quy Ng Gii di s chng minh ca i din Tng bo. Hy tm gc qua nhng phi ip Quy Y ghi tn v php danh ca nhng ngi hiu hoc khng hiu Pht Php, hnh hoc khng hnh Pht Php. Cc l nghi v hnh thc ny, c ngi c truyn th, c ngi khng; c khi c truyn th m li khng h quy knh Tam Bo; c khi cha h tip th m li mt lng qui hng Pht, Php, Tng. ngha chn thc ca

vic quy y Tam Bo l, vi lng hoan h, knh m, vi s thng tu, t do, vi tm thun nht, dng mnh hng v mc tiu ti hu l gii thot gic ng (Pht), ngi c s khng nh chnh mnh nh mt con ngi mi, c sinh ra t gio l thm diu (Php), quyt nh t i sng ca mnh trn o l Tr Tu, T Bi, di s du dt ca nhng bc thy xut gia cao qu (Tng). Trong tinh thn t nguyn v ngha quy y Tam Bo nh th, c s mi thi i, mi ni chn, c chung mt ting ni, mt nim tin, mt con ng cao p; v ch nhng ngi c s nh th mi xng ng l k tha t Chnh Php7 ca Th Tn.
VNH HO

Ch thch: 1. Mahvagga i Phm, Lut tng, chng Trng yu, tng phm th 2, on 32. Xem bn dch ca Indacanda Nguyt Thin, http://www.budsas. org/uni/u-luat-daipham/ dp-00.htm. 2. Tng Chi B tp 2, chng Tm Php, phm Gia Ch, phn Mahnma, HT. Thch Minh Chu dch (phin bn in t, trang 524). 3. Khng lm cc iu c, nn lm cc iu lnh, Kinh Php C, cu 183. 4. Bn phng thc cm ha chng sanh, gm c: b th, i ng, li hnh v ng s.

5. Su php ba-la-mt: b th, tr gii, nhn nhc, tinh tn, thin nh v tr tu. 6. Trung A Hm, phm V Tng Hu Php, kinh c-gi Trng gi (I), Tu S dch, phin bn in t: http://www.quangduc.

com/kinhdien/Trungaham/trungah04-38.html 7. Trung B Kinh, Kinh Bt on - Anupada Sutta, HT. Thch Minh Chu dch.

VIC DY TING VIT NH MT NGN NG TH HAI TRN TH GII

GS. NGUYN HNG QUC www.voatiengviet.com

vn ton bng ting Vit. B Ngoi giao Nga khng c c. Tm quanh thnh ph Moscow: cng khng ai bit ting Vit. Mt ngi duy nht cn nh lm bm cht ting Vit hc c t thp nin 1930 th li xa. Rt xa. Cui cng, B Ngoi giao Nga phi chuyn bc in vn y sang To i s ca h Paris nhn vin tm ngi c v dch gim sang ting Nga. My nm sau, c bit t 1954, Nga mi bt u ch n vic m cc lp ting Vit.[8] M, lp ting Vit c t chc ln u tin vo nin kho 1943-44 di s hng dn ca gio s Murray B. Emeneau, tc gi cun sch nghin cu v ting Vit u tin bng ting Anh c xut bn vo nm 1951: Studies in Vietnamese (Annamese) Grammar. T thp nin 1950, cc i hc nh Cornell, Georgetown, Yale v Columbia; v t gia thp nin 1960, thm i hc Washington v i hc Hawaii Manoa, ln lt m cc lp ting Vit, t , ni ln tn tui ca mt s nh Vit ng v Vit hc ni ting nh Hunh Sanh Thng, Nguyn nh Ho, Nguyn ng Lim,

ic dy v hc ting Vit nh mt ngn ng th nht c t lu, t nht cng lu bng lch s ting Vit: cha m dy cho con ci, anh ch em dy cho nhau, ngi ny dy cho ngi khc. C th, ting Vit c lu truyn v m rng nh mt phng tin giao tip chnh ca cng ng, trc l b tc, sau l quc gia. Nhng vic dy v hc ting Vit nh mt ngn ng th hai, tc i vi nhng ngi thuc mt nn vn ho khc, th sao? Khng c ti liu, nhng ti on hn l phi c. Ngay t xa, tht xa xa, ngi Vit Nam phi giao tip vi nhiu sc dn khc. giao tip, khng th khng hc ngn ng ca nhau. C th nu trng hp ca Trn Nht Dut (1255-1330) lm v d. Sch i Vit s k ton th k: Nht Dut rt thng hiu ngn ng cc phin bang. [1] i vi khch nc Tng, ng c th ngi m lun sut ngy. Ngi Chim hay ngi cc x Man v s ca nc Sch M Tch[2] n, ng u theo quc tc ca h m tip i v ni chuyn vi h. Vua Nhn Tng thng khen

Nht Dut l kip sau ca cc b lc ngi Phin. Khi tip s nh Nguyn th Nht Dut khng cn ngi phin dch, dt tay nhau vo qun cng ngi ung ru vui v nh bnh thng. S nh Nguyn ni: Ngi l ngi Chn nh[3] n lm quan ni y ch g? Nht Dut bc li, nhng h vn khng tin.[4] Ngi Vit c nhu cu hc cc ngn ng khc giao tip. C l cc dn tc khc, nht l nhng dn tc lng ging nh v yu hn Vit Nam, cng c nhu cu tng t. Tic, chng ta cha tm thy ti liu g lin quan n vn ny. Ti liu sm v r nht v vic dy v hc ting Vit nh mt ngn ng th hai l ca cc gio s Ty phng vo th k 17. Tiu biu nht l trng hp ca Alexandre de Rhodes (1591-1660). ng n Vit Nam vo thng 3 nm 1626 v bt u hc ting Vit. Thot u, ng rt lo lng: Th tht l khi ti n Nam K v nghe ting ni ca ngi bn a, c bit l ph n, ti cm thy nh nghe ting chim ht lu lo v ti mt

ht hy vng c ngy hc c th ting y. Tuy vy, vi mt nng khiu hc ngoi ng d dng mt cch thn k nh li nhn xt ca Lopold Cadire (1869-1955), ch trong mt thi gian ngn, ng c th lm ch c ci ngn ng nh ting chim ht lu lo y. ng k trong cun hi k Voyages et Missions xut bn nm 1854: Ti hc hng ngy chm ch ht nh trc y hc thn hc Roma, v Cha l sau bn thng, ti c th nghe hiu nhng li xng ti, sau su thng, ti c th ging o bng ting Nam K. Sau , nm 1645, trc khi v li Roma, Alexandre de Rhodes nhn lnh trch nhim dy ting Vit cho hai gio s Carlo della Roca v Metello Sacano. [5] Xin lu : t nm 1615 n nm 1788, c 145 linh mc dng Tn n truyn gio ti Vit Nam.[6] Hn h cng hc ting Vit nh th. Tuy nhin, vic dy v hc ting Vit nh mt ngn ng th hai c l ch bt u c tin hnh mt cch t gic v c h thng t cui th k 19, khi Php bt u cai tr Vit Nam. cai tr, thc dn c nhu cu tm hiu

ngn ng ngi bn x bn cnh vic s dng cc thng dch vin nh mt tng lp trung gian. S ngi Php, t gii hc gi n gii quan li, bit ting Vit kh nhiu. C iu hu ht u hc ting Vit Vit Nam. Ch yu l hc trc tip. Vic hc ting Vit nh mt ngoi ng ngoi Vit Nam c l xut hin mun hn, trong thi k chin tranh th gii ln th hai, v c bit n r trong thi k chin tranh Vit Nam (1954-75), khi vn Vit Nam, ln u tin c quc t ho. Ngoi Php, nhiu quc gia khc cng a ting Vit vo chng trnh i hc hoc cc trung tm sinh ng ln. Nga, cun sch dy ting Vit u tin do Ju. Shutsky son tho c xut bn t nm 1934; ba nm sau, 1937, thm mt cun khc c ra i di tn tc gi l Minin, mt bit hiu ca Nguyn Khnh Ton, sau ny tr thnh Ch nhim U ban Khoa hc X hi Vit Nam.[7] Tuy nhin, sau ci thu ban u y, dng nh khng my ai cn tha thit hc ting Vit na. u thp nin 1950, thi khng chin chng Php, c ln H Ch Minh gi sang Nga mt bc in

28

Stephen OHarrow v L.C. Thompson, tc gi cun A Vietnamese Reference Grammar (1965). Nm 1969, trng i hc Southern Illinois thnh lp Trung tm Vit hc (Center for Vietnamese Studies).[9] Nm 1971, i hc Havard bt u m cc lp Vit ng. Sau nm 1975, mt s trng i hc khc nh i hc California Berkeley, Los Angeles v San Diego cng nh i hc California State San Francisco, i hc Arizona State, i hc Michigan Ann Arbor v i hc Texas Lubbock cng ln lt m cc lp ting Vit.[10]
xem trang 23

Ngoi Php, Nga v M, ting Vit cng c ging dy ti mt s quc gia khc, nh c ( i hc Humboldt, Passau, Hamburg, v Freiburg), an Mch (Vin Nordic Institute of Asian Studies), Anh (School of Oriental and African Studies thuc i hc London), Trung Quc (i hc Beijing, Yannan v Vin Qansi), Nht Bn (Tokyo University of Foreign Studies, Kyoto University of Foreign Studies v Osaka University of Foreign Studies), Hn Quc (Hankuk University of Foreign Studies of South Korea, Seoul National University

v Korea University), Singapore (National University of Singapore).[11] Ring ti c, ting Vit c bt u ging dy t u thp nin 1960 ti Trng Sinh ng Qun i (thot u mang tn l RAAF - Royal Australian Air Force - School of Languages; sau, t nm 1993, i li thnh ADF Australian Defence Force - School of Languages). Ngoi ting Vit, trng cn dy khong gn 20 ngn ng khc. Tt c cc lp ngn ng ny u c hai c im ging nhau: mt, ngn hn v cp tc; v hai, nhm ch yu o

to cc nhn vin trong qun i, ngoi giao v tnh bo. Ting Vit ch c thc s ging dy trong h thng gio dc c t u thp nin 1980, lc ln sng ngi Vit t nn n c cng ngy cng nhiu v lc c nh hnh c mt chnh sch ngn ng quc gia hon chnh. Ni chung, ngoi quc, ting Vit ch c ch t gia th k 20 di nh hng ca chin tranh, ca xu hng ton cu ho, v c bit, ca s xut hin ca cng ng ngi Vit hi ngoi t sau nm 1975. S ngi

hc ting Vit, nh vy, bao gm hai thnh phn chnh: ngi ngoi quc v ngi gc Vit. Trnh , nhu cu v cch thc hc ting Vit ca hai thnh phn ny khc hn nhau. Vi thnh phn th nht, ting Vit l mt ngoi ng. Hon ton l mt ngoi ng. Vi thnh phn th hai, ting Vit l mt trong hai ngn ng chnh h th c v s dng (bilingualism), thng c gi l ngn ng cng ng (community language) hoc ngn ng di sn (heritage language). Hc ting Vit nh mt ngoi ng, ngi

PHT TRIN TM T
thc khng in o v hu tnh (vi c nguyn cho chng c an lc). l tm cu hu vi ti vi chng sinh th kh, B tt khi tng thng lc c nguyn tr kh, duyn khp mi phng vi tm cu hu vi bi. i vi chng sinh ang hng th lc, khi tng thng lc ty h, duyn khp mi phng vi tm cu hu vi h. i vi chng sinh khng kh, khng lc, cng khng ang th kh hay th lc, theo th t ln lt khi tng thng lc tr cc m hoc si, tham, sn, duyn khp mi phng vi tm cu hu vi x. y, trong nh ngha ca Duy-ma-ct, cc v lng c nhn thc t phng din tch cc ca chng. Duy Ma-ct ni, B tt hnh bi l chia x ht thy cng c m mnh cha nhm c cho ht thy chng sinh. Cng c y c th hiu theo ngha vt cht v c ngha tinh thn. Cho nn, ni bi tm l c nguyn bt kh, th y khng ch l c nguyn, m chnh l hnh ng dn thn trong nhng cng tc cu t. V tu h, Duy-ma-ct ni, i vi nhng thnh tu li ch ca chng sinh, B tt khi tm hoan h, ty h m khng h hi hn. Tc l lun lun tn tr v khuyn khch nhng s nghip t thin, em li ch li cho nhiu ngi. Ni l khng hi hn, ngha l khng h do d. Cui cng, tu x, l thi hnh phc nghip s mt cch bnh ng vi tm v cu. n y th mt vn quan trng c t ra: B tt hnh bn v lng, mang tnh yu n vi ht thy chng sinh, ngay trong th gii y bin ng kinh s, y dy nhng hn th nh vy, lm th no gi vng c tm t khng dao ng? Duy-ma-ct ni, by gi B tt nng ta trn i ng ca Pht. Nhng ngi tu Pht khng tin vo s tn ti ca mt Thn Ng siu vit. Tuy nhin, nh ni trn, c hnh tr trong gii hn phm phu, bn v lng chnh l bn Phm tr, tc l con ng dn n cng tr vi Phm thin, th nhp bn tnh ca Phm thin. i tng hnh bn V lng ch trong gii hn chng sinh duyn. B tt s pht tm, tu bn v lng lm kin c tm b , cng bt u vi i tng l chng sinh, nhng chuyn i tng hng n Pht nh l s y. i tng v s y l Php thn Pht, vi Nit bn m Pht chng c, c nhn cch ha hay thn ha thnh i Ng. l nhn cch biu hin

cho sc mnh ca i t v i bi, l ngun sui tm linh v tn lun tm mt cho B tt, thm sc cho B tt, ngha l gia tr uy lc cho B tt trong mi chng duyn khi hnh o. Trong tn cng su thm, ngha ni nng ta ca B tt c ngun gc l v tr. V tr, l cn nguyn v thu ca thin v bt thin. V cn bn v tr nn tt c ty thuc nhn duyn. Ni cch khc, B tt thm hiu l duyn khi, nhn thc r cc php khi sinh, khi dit u l thuc v quan h ln nhau. Ngha l, y trn qun chiu t tnh ca cc php l Khng m vt qua mi s hi.

KT
dy, chng ta tm thi kt lun bng trch dn on kinh di y. Vn-th-s-li hi: u l ngun gc ca v-tr? Duy-ma-ct p: V-tr chng c gc. Tha ngi Vn-th-s-li, t gc v-tr ny m cc php c kin lp. By gi trong tht ca Duy-ma-ct c mt thin n, thy cc tri, ngi n nghe Php, lin hin thn xung ri hoa tri ln cc B tt v i t. Hoa rc trn thn cc B tt tc th ri xung t, nhng rc trn thn cc t th bm vo. Tt c cc v t dng thn lc phi hoa, nhng hoa khng i.

[1] Duy-ma-ct s thuyt (La-thp), Phm Qun chng sinh (Vimalakrtinirdea, Devatparivarta aha) [2] Nhit thi vim . VCX: dng dim thu , bng nc trong qung nng. Vimala: marcikym udakam. [3] Khng trung vn . VCX: h khng trung vn thnh i cc , thnh quch, i cc trong my trong bu tri; Skt. gandharava-nagara, thnh ph gandharva, thnh ph cn-thtb, ch thnh ph nhn thy trong bin do phn chiu ca my v hi nc bc t bin. [4] DMC: thu t mt . (Skt. phenapia). VCX: thu t mt s hu tin t , tin t ca m bt nc; VCS gii thch: tin t vn khng hin h, v nguyn lai l khng. Ngha l, khng th xc nh im xut pht ca bt nc. Cf. Pali, Sayutta, iii. 142: Pheapipama rpa, vedan bubbupam, marcikpam sa, sakhr kadalpam; mypamaca via, qun sc ng bt noc, th nh bong bng nc, tng nh qung nng, hnh nh cy chui, thc nh huyn thut. [5] DMC: thy thng bo ; (Skt. udaka-budbuda) VCX: thy ph bo hoc khi hoc dit . bong bng trn mt nc cht ni cht chm. Cf. Trung A-hm 12 (i 1, tr. 503b). [6] in cu tr . VCX khng c th d ny. [7] VCX: tu i t (Skt. mahmaitr-bhvan). [8] i Bt-nh (Huyn Trang), quyn 587, T7n220, tr. 1036c29. [9] Pht mu xut sinh Tam php tng Bt-nh ba-la-mt-a kinh, quyn 20, Taisho T8n228, tr. 655b04 [10] i Bt-nh (Huyn Trang), quyn 550, T7n220, tr. 834b12 [11] Phm 5, Vn th thm bnh.

[12] Trung A-hm 21, kinh Thuyt x, T1n26, tr.563b13. [13] Cf. i tp php mn kinh, T1n12, tr. 228a21 ba tr: Thin tr, Phm tr, Thnh tr. . Trng A-hm 8, kinh Chng tp,T1n1, tr. 50b14. gi l ba ng: Hin thnh ng, Thin ng, Phm ng. Cf. Tp d mn lun 6, T26n1536, tr. 389a16, ba tr: Thin tr, Phm tr, Thnh tr. .. Th no l Phm tr? l bn v lng: t, bi, h, x. Nh Th Tn ni cho B-la-mn Ph-na-b-l, Ta c khi hnh mt trong bn v lng, vi mc ch Phm tr.. Cf. Pali, Sagti-sutta, D. iii. 219: tayo vihr dibbo vihro, brahmvihro, ariyo vihro. Gii thch ngha ca Brahma-vihra (Phm tr), Visuddhimagga, ix. 106 (i. 321): Yath ca brahmno niddosacitt viharanti, eva etehi sampayutt yogino brahmasam hutv viharantti sehahena niddosabhvena ca brahmavihrti vuccanti. Cng nh cc Phm thin sng vi tm khng on kt, cng vy y hnh gi an tr tng ng bnh ng vi Phm thin c ni l an tr vi Phm thin (Phm tr) vi tm ti thng khng on kt. [14] Tng nht A-hm 21, T2n125, tr.658c18, gi bn v lng ny l bn ng tm v bn Phm tr l phm ng. Nguyn ting Phn vihra c ngha l tr, hay i sng, v cng ch cho tinh x hay tng vin. [15] Trng A-hm 16, kinh Tam minh, T1n1, tr. 104c16. Cf. Pali, Tevijj-sutta, D. i. 236ff. [16] Skt. Brahmakyika. [17] Skt. Brahmapurohita. [18] Skt. Mahbrahman. [19] Cu-x 29. Tham chiu, Pali, Visuddhimagga, ix. 111-112 (bn Anh, Nnamoli): ba phm tr u, y trn ba thin u trong

xem tip trang 30

29

ngoi quc phi bt u t u: hc cch pht m tng vn, tng ch; hc quy tc to cu t nhng im cn bn nht; v phi s dng lp hc nh mt mi trng duy nht hc tp. Hc ting Vit nh mt song ng, ngi gc Vit c nhiu li th hn: h tip tc hn l bt u. Hu ht tr em gc Vit, khi bc vo cc lp ting Vit, d mu gio, cng t nhiu bit ting Vit, t nht hai k nng nghe v ni. Ri lp hc, cc em tip tc hc v thc hnh ting Vit trong gia nh. Vi b m v ng b. Hay, c khi, vi c cng ng chung quanh (trong cc sinh hot tn gio, x hi hoc thng mi). Trong hai thnh phn hc ting Vit k trn, thnh phn th hai ng hn hn thnh phn th nht. Gii hn trong thnh phn th hai, ngha l gii hn trong vic hc ting Vit nh mt ngn ng cng ng/di sn, dng nh khng u trn th gii, ting Vit li pht trin mnh m nh l ti c, t nht bc tiu hc v trung hc. Trong s gn bn triu ngi Vit Nam ang sng nc ngoi, gn mt na (theo cuc iu tra dn s nm 2010 l ng 1.548.449 ngi) nh c ti M (trong khong mt na sng ti hai tiu bang California - gn 600.000 - v Texas - hn 200.000 ngi).[12] Nc k tip l Cambodia (khong 600.000) v Php (khong 300.000). Sau l Canada v c; mi ni c trn 200.000 ngi. Cng ng ngi Vit ti c, nh vy, ch ng hng th t trn th gii, sau M, Cambodia v Php, ng hng vi Canada. Tuy nhin, v phng din bo tn v ging dy ting Vit, khng chng c l quc gia dn u. Dn u trn ba phng din.

Th nht, v php l, ting Vit c chnh thc cng nhn l mt ngn ng ngoi ting Anh (LOTE, Language Other Than English) nh mi ngn ng khc trong h thng gio dc cc cp. T tiu hc v trung hc n i hc, hc sinh v sinh vin u c th hc ting Vit; v gi tr ca mn ting Vit c xem tng ng vi mi ngn ng hay mi mn hc khc. V d, trong cc cp tiu hc v trung hc, hc sinh c th chn hc ting Vit nh mt ngoi ng; trong cc k thi tt nghip, hc sinh c th chn thi mn ting Vit; bc i hc, sinh vin c th chn ting Vit v Vit hc lm mt chuyn ngnh (specialisation; hoc cn gi l mt ngnh hc chnh, major) trong sut chng trnh C nhn ko di ba hay bn nm. Th hai, v t chc, khi ting Vit c cng nhn ngang hng vi mi ngn ng khc, vic ging dy ting Vit cng c tha nhn trong mi cp hc. cc quc gia khc, tr em cng c th hc ting Vit. Nhng hu ht u hc vo cui tun v cc trung tm Vit ng do hi on, cha chin hoc nh th t chc. l nhng sinh hot hon ton c tnh cng ng, thuc trch nhim ca cng ng v ch c ngha vi /v trong cng ng. c th khc. Mn ting Vit c a hn vo chnh mch, c ging dy ngay trong cc lp chnh quy. Nh cc ngn ng khc. Ngay c khi n c ging dy trong cc trng ngn ng hay cc trng trng sc tc vo cui tun th, th nht, n cng nhn c s ti tr ca chnh ph; v th hai, kt qu hc tp cng c ghi vo hc b ca hc sinh trng chnh. V ti chnh, tt c cc trng dy ting Vit chnh thc ng k vi B gio dc u nhn c tr cp ca chnh ph (190 /mt nm cho mi hc sinh).[13] Thng, cc trng thu hc ph thm

khong t 80 n 100 mt nm (tu theo cp lp). Nh vy, nh trng s c tng cng khong trn 260 cho mi em. S tin y tr mi chi ph iu hnh lp hc, nh thu mn phng c, sao chp ti liu v tr lng cho gio vin. Th ba, v phng din quy m, do hai c im va nu, s lng ngi hc ting Vit ti c rt cao. Nu tnh theo t l dn s ca cng ng Vit Nam, ti ng l cao hn bt c quc gia no khc ngoi Vit Nam, k c M. V d, theo Anh Trn, vo nm 1998,[14] ti California, c 55 trng Ting Vit vi khong 8.000 hc sinh,[15] trong trng ln nht l trng Vn Lang San Jose vi hn 1.000 hc sinh c chia thnh 35 lp, t lp 1 n lp 12.[16] Dn s ngi Vit ti tiu bang California, theo cuc iu tra dn s M vo nm 2010, l 581.946 ngi.[17] Trong khi , ti tiu bang Victoria, ni c 58.873 ngi Vit sinh sng, [18] s lng hc sinh hc ting Vit t lp 1 n lp 12 c ba h: trng chnh mch (mainstream school), trng ngn ng (Victorian School of Languages -VSL) v trng sc tc (ethnic school) l khong 11.000 em.[19] Ni cch khc, s hc sinh hc ting Vit Victoria nhiu hn California trong khi dn s ngi Vit Victoria th ch bng mt phn mi California m thi. y, c hai iu cn c nhn mnh trnh hiu lm: Mt, ti ch bn n s lng hc sinh chnh thc trong trng Vit ng ch khng c ni vic bo tn ting Vit trong cng ng ngi Vit M km hn c. Nm 1999, R. Young v M. Tran phng vn 100 ph huynh v vic s dng ngn ng trong nh; kt qu cho thy, 84.6% tr em ch ni ting Vit; 15.4% va ni ting Vit va ni ting Anh;

khng c gia nh no tr em ch ni ting Anh m thi. Nm 2001, Nguyen A., F. Sin v S. Krashen phng vn trn 500 hc sinh tiu hc gc Vit ti M; kt qu cho thy c n 67% t nhn l ni ting Vit gii, d ch c 23% l gii c ni ln c v vit.[20] Theo quan st ca ti, kh nng ni ting Vit ca tr em gc Vit, thuc th h mt ri hoc th hai M, c bit cc tiu bang c ng ngi Vit, nh California v Texas, rt tt. C l cc em ch yu hc trong gia nh, vi b m v ng b. Hai, chng ta cng ch bn n s hc sinh hc ting Vit cp tiu hc v trung hc. bc i hc, tng s sinh vin hc ting Vit M thng nhiu hn c. V d, theo Elizabeth B. Wells, trong bi Foreign lan-

guage enrollments in United States institutions of higher education, fall 2002 ng trn tp ch Profession nm 2004, s sinh vin ghi danh hc ting Vit trong cc i hc cng ng (h 2 nm) vo nm 1998 l 385, nm 2002 l 1.185; i hc (h 4 nm), nm 1998 l 491, nm 2002 l 1.003. Tng cng c hai h cng vi h hu i hc (graduate levels), nm 1998 l 899; nm 2002 l 2.236, tng 148.7% trong vng bn nm (tr. 144 & 149). c, tng s sinh vin hc ting Vit cc i hc, ngay trong thi cc thnh, cng ch khong vi ba trm mi nm, [21] ch yu tp trung trng Victoria University. [22] NGUYN HNG QUC (Trch t cun Phng php dy ting Vit nh mt ngn ng th hai.

[1] Tn gi chung cc nc lng ging ca Vit Nam, tr Trung Quc. [2] C l l nc Tumasik, tn c ca nc Singapore hin nay. [3] Chn nh: Mt huyn thuc tnh H Bc, Trung Quc. [4] i Vit s k ton th, tin bin, Vin Nghin cu Hn Nm dch, nxb Khoa Hc X Hi, H Ni, 1997, tr. 430-1. [5] Cc trch dn lin quan n Alexandre de Rhodes u ly t bi Alexandre de Rhodes c pht minh ra ch quc ng? ca Alain Guillemin do Ng T Lp dch v ng trn http://viet-studies.info/AlainGuillemin_DeRhodes. htm [6] Nh trn. [7] Anatoli Solokov, Vietnamese Studies in the Soviet Union, in trn Journal of Vietnamese Studies s 5 (January 1992), tr. 4-13. [8] N.I. Niculin (2000), Vn hc Vit Nam v giao lu quc t (Nguyn Hu Sn tuyn chn v gii thiu), H Ni: nxb Gio dc, tr. 643-7. [9] Xem cun A History of the Center for Vietnamese Studies at Southern Illinois University, 1969-1976 ca Larry D. Lagow, Southern Illinois University Carbondale xut bn nm, 1977; bi Universities and the Vietnam War: a Case Study of a Successful Struggle ca Douglas Allen trn Bulletin of Concerned Asian Scholars, Vol. 8, 1976. Mt s phn ng chung quanh Trung tm ny c th xem trn trn http://www.dailyegyptian.com/riot/riotvcenter.html [10] Theo Ng Nh Bnh trong bi The Vietnamese Language Learning Framework http://www.seasite.niu.edu/jsealt/past%20issues/volume%2010/ VN%20LLF%20Part%20I.pdf [11] y ch mt s nc v mt s i hc tiu biu, ch khng phi l mt danh sch y nhng ni c mn ting Vit. [12] Xem http://www.nguoi-viet.com/absolutenm2/mplates/?a=135439&z=1 [13] Xem thng tin trn trang web ca B gio dc tiu bang Victoria: http:// www.education.vic.gov.au/studentlearning/teachingresources/lote/clsforschools.htm [14] Ti khng tm ra con s no cp nht hn nm 1998, tuy nhin, ti tin s hc sinh hc ting Vit t n nay nu khng gim th thi ch kh c th tng thm c. [15] Anh Tran (2008), Vietnamese Language Education in the United States, Language, Culture and Curriculum, vol 21, No 3, 2008. [16] http://www.vanlangsj.org/view.php?pg=vl_introduction. [17] http://en.wikipedia.org/wiki/Demographics_of_California [18] y ch l s ngi sinh ra Vit Nam. Cng theo cuc iu tra dn s nm 2006, s ngi ni ting Vit ti tiu bang l 72.170 ngi, gm c ngi Vit thuc th h th hai. Xem: http://www.multicultural.vic.gov.au/images/ stories/pdf/vietnam-born-2006%20census.pdf [19] Trong s ny, ring trng Lc Hng (Hiu trng: Thi c Nhng) Melbourne, c, c trn 2.500 hc sinh ghi danh, t lp mu gio n lp 12, hc nm trung tm khc nhau trong thnh ph. C l y cng l trng Vit ng c ng hc sinh nht th gii (ngoi Vit Nam). [20] Theo Ha Lam, Vietnamese Immigrants and Language in the USA trn www.globo-portal.com/.../2/6/.../vietnamese_research_paper_for_matt.doc [21] Xem Nguyn Xun Thu, 1995, Profiles of Languages in Australia: Vietnamese, ACT: National Languages and Literacy Institute of Australia Limited, tr. 21-3.) [22] V chng trnh Ting Vit ti Victoria University, c th xem trn trang http://www.vu.edu.au/unitsets/ASPVIE

xem trang 29

PHT TRIN TM T
h bn thin, hay bn thin u trong h nm thin. X v lng, duy nht y trn thin cui cng. Hoc y trn c nm thin, dn kinh Sakhitta-sutta, Anguttara iv. 300: c bn v lng y trn nh c tm c t (savitakkampi vicra pi: S thin), y trn nh khng tm ch c t (avitakkam savicram: trung gian thin), nh khng tm khng t (avitakkam avicram: Nh thin), nh cu hu vi h (sapptikam pi: Nh thin), nh khng h (nipptikampi: Tam thin), nh cu hu vi nim (stasahagatampi: T thin), nh cu hu vi x (upkkhsahagatampi: T thin). [20] Thun chnh l 79. Tham chiu Pali, ibid., 119: t tm gii thot (metta cetovimutti), cao nht l Tnh thin (Subhaparama); bi tm gii thot (karua cetovimutta), cao nht l Khng v bin x sacyatanaparama); h tm gii thot (mudita cetovimutti), cao nht l Thc v bin x acyatanaparama); x tm gii thot (upekkhacetovimutti), cao nht l V s hu x kicayatanaparama). [21] Cu-x 29, T29n1558, tr. 150b23. Gii thch ca Thun chnh l 79, T29n1562_ p0769a03: sn (th nghch, vypda) l mt tm s. Mun st hi hu tnh, gy au n cho chng l tm s hi (vihisa). m trc cnh gii, khng mun, khng hi lng vi cc phm thin, gi l khng hn u (arati). Trong cc i tng dc lc m khi tm tham nhim, tnh khng bit chn, gi l dc tham (kmarga). Cf. Visuddhimagga, ix. 93-96 (bn Anh,. Nnamoli): t i tr sn (vypdpasamo), bi i tr hi (vihispasamo), h i tr bt mn (arativpasamo), x i tr him hn v ty tham ighnunayavpasamo). [22] Cf. Sakhitta-sutta, Anguttara iv. 300: mett me cetovimutti bhvit bhavissatibahulkat ynkat vatthukat anuhit paricit susamraddhti. [23] Cu-x 29, T29n1558, tr. 150c21. Cf. Thnh tht lun 12: Tu t tm tuy khng on c kt s phin no, nhng trc ht bng t tm m tch lu phc c, tr tu, nh t c hu ca Thnh o on tr cc kt s. V vy, Kinh ni, tu tm chng c A-na-hm. [24] Skt. aya, hng, hay xu hng. V rt kh tm thy t ngha tng ng, nn Huyn Trang nh phin m. La-thp thng dch l thm tm. [25] i tha trang nghim kinh lun 9, T31n1604, tr. 635c20. Cf. Strlakra, xvii, k.17, brhmy vipakahn jnena gat ca nir-

vikalpena/ trividhlambanavtt sattvn pcak dhre// [26] Pali nh c: mettsahagatena cetas eka disa pharitv viharati. [27] Thng gii tc , skt. adhimukti-manasikra, phn on ch quan. Tri vi chn tht tc , Skt. tattva-manasikra, phn on y trn s thc. [28] Thun chnh l 79. [29] Quyn 44, T30n1579, tr. 535c25. [30] anutpattidharmaknti, chng nghim t tnh khng sinh khi ca cc php. B tt t a th su, thnh tu Bt-nh ba-lamt, thm t tnh Khng, nhn thc cc php bn lai khng sinh, khng dit. Nhn thc ny c gi l thun nhn. T a th by n th chn, thun nhn chuyn thnh v sinh php nhn. [31] trlakra, xvii. k. 19: tasy ca tathatrthatvt kntilbhd viuddhita/ karmadvayd anlamb maitr kleakayd api// v duyn t, v qun chiu chn nh, v c (v sinh php) nhn, v hai nghip tnh v v phin no on tn. [32] Quyn 29, . [33] Cf. Visuddhimagga, ix.

TUYT MNG
NGUYN TN C
1. Ngoi hin ma hoa n Chim diu m m mng Rng rng hng bic n Bng trng gy Thu ng. 2. Ngoi sng my ang mng Bng bng ngi qua sng Khi sng chong o mng Tri xanh tri xanh khng 3. Ngoi hin mt a bun Khng bao gi n mun Trong ci i lng lng Bun vui bun nh khng.

108 (bn Anh): l bn c nguyn em li li ch an lc, gii thot kh, ty h theo s thnh tu ca chng sinh, v v cu. Yasm ca hitpasahra-ahitpanayanasampattimodanaanbhogavasena catubbidhoyeva sattesu manasikro.

30

CHA A DI LM L GI HAI HA THNG THIN N V MN GIC

lnh vc trong Pht php, c bit ni v Tnh Tng l cch tu tp ca cc n s Thch Thin n v Thch Mn Gic. Qua phn l chnh, s b Thch N Nh Ngc ng li cho mng ti cc tng ni khng qun cng t nhiu ni xa n tham d l gi ti cha A Di Westminster. S b cng cho bit y l mt trong nhng l chnh ca cha trong nm. Sau khi nhc n tiu s c hai v cao tng Thch Thin n v Thch Mn Gic, s b by t ni nim trong xc ng ca mt ngi c tu tp di bng ca cc v n s ny... S b ni: Ting ni v phong cch ca cc n s ch cho hng t bit hng i li sng trong mt x hi lc no cng sng ng nh x hi Hoa K. Cc v nh nhng bng mt che ch v cng l nim an i cho hng hng t. Cc ngi m ln nhng cnh ca dn dt mi ngi n vi o. Cng trong dp ny s b nhc n s b Thch N Tr Hi mi ngi cng tng nim n n c ca ngi, vn l gio s trung hc Phan Chu Trinh, Nng, du hc Hoa K tt nghip cao hc v khi v Vit Nam s b c gio hi c lm vin trng i Hc Vn Hnh. Pht biu trong bui l ny, Ha Thng Thch Tr c, ngi c sng bn cnh Ha Thng Thch Thin n v cng tng l ph t ca ha thng trong cng vic hong php ca ngi, ln k v cng c ca Ha Thng Thch Thin n t khi cng ng ngi Vit mi t chn n t nc Hoa cch sng ca con ngi khi vo hnh ng khng phm ti nhn o, khng tri vi nhn lun cho khi to ra nhng nghip qu khng hay t i ny qua i khc. S thc chng minh, x hi loi ngi ri lon l do con ngi thiu gic ng chn l nn mi th tnh v Atula tnh gy ra thm ha chin tranh. Chin tranh cng ngy cng bc pht mt cch quy m rng hn mi. Chin tranh c th hy dit loi ngi, m li do chnh ngay nhng tin b v khoa hc m con ngi kh cng bao nhiu mi t ti c. Chng ta th hi: nhn loi liu c tuyt dit v chin tranh nguyn t ang e da kia chng? Khng th nh th c! V con ngi cn c Pht tnh trong tm ch ng th tnh v ma qu tnh, nn con ngi phi gic ng y th hin trong bn Hin Chng Lin Hip Quc sau bn Tuyn ngn Quc t Nhn quyn cng b sau hai cuc th chin. L tng Nhn quyn mc d cn b tham vng ca nhng phn t cha gic ng, ca nhng th lc nht thi ngn cn, nhng

www.nguoivietonline.com

NGUYN HUY

S b Thch N Nh Ngc (tri) ng li cm t cng ch tng ni, Pht t n tham d l gi. (Hnh: Nguyn Huy/Ngi Vit)

K. Ha Thng Thch Thin n b cng i nhiu ni tm kim kt hp li tng ni tn lc sau cn bin c 30 Thng T. N lc ca ngi mang li kt qu thnh cng tt p, khng ch to c iu kin cho mi ngi tip tc c tu hc, m cn m rng gio l Pht php trong cng ng ngi Vit v c cc cng ng a phng khc. Ha Thng Tr c k: Ha Thng Thch Thin n lc no cng nhc nh t v Pht t rng phi lm sao cho Tm A Di trong chng ta sng dy. Tm A Di l S i Vin Gic, r b c mi tham sn si, h n ai lc... v bit n thng yu mi ngi. L gi cc v ha thng Thch Thin n v Thch Mn Gic c t trong khng kh ca ngy l Va c Pht A Di . Bn cnh phn trang nghim ca bui l gi, ban t chc cng c s cng tc ca on Thanh Nin Sinh Vin Thch Thin n, ban Hp Ca Hng T ng gp mt chng trnh vn ngh Pht Gio vi nhng ca khc mang m mi thin. Cha A Di l mt ngi cha nh trong khu vc Little Saigon. K t khi thnh lp cch nay trn 15 nm trong khun vin mt ngi nh bnh thng trn ng Swan trong thnh ph Westminster, cha vn cn nguyn nh ngy thnh lp mc d s Pht t n cha hng tun v trong nhng dp l Tt kh l ng c. Ni s tr tr cha t ngy thnh lp vn l Thch N Nh Ngc.

WESTMINSTER, California (NV) - Sng hm Ch Nht 15 Thng Mi Hai, cha A Di Westminster t chc l gi hai v ha thng, Thch Thin n v Thch Mn Gic, gp nhiu cng sc pht trin Pht Gio trong cng ng ngi Vit v cng ng a phng ngay t khi cng ng ngi Vit ti t nn ti Hoa K vo nhng nm cui ca thp nin 1970. S b Thch N Nh Ngc, vin ch cha, trong dp ny nhc n tiu s ca hai v thy trong gii Pht t ngi Vit. S b cho bit: Ha Thng Thch Thin n l mt v ha thng khai sng v dy cng xy dng nn Pht Gio Vit Nam ti Hoa K. Ha Thng Thch Thin n du hc ti Nht Bn, tin s Pht hc ti i Hc Waseda nm 1962. Sau ngi thnh lp Quc T Thin Vin vo nm 1970 v vin i Hc ng Phng nm 1972.
xem trang 3

Nm 1976 ngi xy dng c cha Vit Nam ti Los Angeles cng l nhiu cha Vit Nam khc ti cc tiu bang Hoa K trc khi ngi vin tch. Ngi mt ngy 23 Thng Mi Mt nm 1980 nhm ngy rm Thng Mi m lch ti Los Angeles. Ngi ni tip cng trnh ca Ha Thng Thch Thin n l Ha Thng Thch Mn Gic, hi ch Tng Hi Pht Gio Vit Nam ti Hoa K v cng l vin ch cha Vit Nam Los Angeles khi y. S b Nh Ngc cho bit tip: Ha Thng Thch Mn Gic l bc cao tng li lc v vn hc v thi ca. Ngi cng tin s Pht hc ti Nht vo nm 1968. Trc nm 1975, Ha Thng Thch Mn Gic l ph vin trng Vin i Hc Vn Hnh, gio s Trit ng ti i Hc Vn Khoa Si Gn v Hu. Nm 1978, ha thng vt bin v nh c ti Hoa K. Ha thng vin tch ngy 13 Thng

Chn nm 2006 nhm ngy 22 Thng Tm m lch. Bui l gi c chia lm hai phn, phn u l thuyt php v phn hai l l chnh vi s hin din ca tng ni ca cha Vit Nam Los Angeles v cha A Di , mt s anh ch em cu sinh vin i Hc Vn Hnh cng l mt s quan khch, bo ch Vit ng trong cng ng ngi Vit. Theo ban t chc cho bit, cc v tng c mt trong bui l gi ny gm Ha Thng Thch Phc Thun, Ha Thng Thch n Giao, Ha Thng Thch Tr c, Ha Thng Thch Minh Tuyn, Ha Thng Thch Minh Mn, Ha Thng Thch Gic S, Ha Thng Thch Nh Minh, Thng Ta Thch Vin i. Phn thuyt php do Ha Thng Thch Tr c ph trch. Vi li ni nh nhng m i, ha thng cp n nhng vi mnh mang b c, bn tay ra kin lp x hi loi ngi, phn hnh nhi h, theo quan nim ca con ngi. ri qua mi thi i, mi bc tin ca lch s m vt t thp ln cao, t d man n vn minh ting ha. i tng u tranh th nh ny ca Pht gio cng khng c g khc bit lm so vi ch trng ca nh x hi hc xa ry. V n cng chia ra hai ng: l chn nh v v minh, hay ni theo thc t, l: Pht lnh v Ma c. Ngi Pht t ch trng lm theo iu lnh, trnh xa iu c, ng nh ngi qun t trong o Nho c b iu t lm iu chnh. Tuy vy, iu c bit ca Pht gio v phng php u tranh xy dng x hi c hi khc: vi mi ch trng cch mng x hi l ch gii st nn v mt tranh u thc tin thng i ti bt bo ng. Do , i ngoi Pht gio thng dng Tu kim gic ng ngi, hn l dng kh hay bo kim tiu dit i phng. i ni, Pht gio: ly vic gic ng mnh hiu thu chn l ca s sng, l sng v

TU KIM: PHNG PHP TRANH U CA PHT GIO

C nhn loi ang hng tm v mnh t ny. Li bao nhiu thin ch ca cc bn ng minh ang lo cu gip ta na. Nhng nu t ngi Vit khng gic ng tr v mnh, m cn theo ui nh hong hn ca nhng chn tri xa l th lm sao c th em vinh quang xn ln c li cho mnh.
v khi c con ngi: con ngi lun lun tm cch ci to li thin nhin. Loi ngi khng s hi t nhin na; khng van xin ng To ha no tha ti cho mnh, ng gieo tai ha cho mnh na. i xa hn con tim ca loi ngi cn gic ng ci chn l ca o gii thot cho mn khi mi rang buc ca kip sng, mong vn ln ci Pht thot ch lun hi, cn c cng lm ch c v tr ni thng gii v hnh v sc kia na. Con ngi thc s c thc lm ch i sng ca h. Nn i tng tranh u trc tin ca h l v tr vy. 2) gii thot v nhn sinh quan: Nh phn Nhn nh trn, i tng u tranh th nht ca con ngi l v tr, ct tm cch gii thot cho mnh khi nhng kh no ca t nhin hu t to cho mnh mt i sng ha bnh v hnh phc trn ci th gian ny. Nu khng thc r iu th o Pht s tr thnh mt th tn gio ngu dn, a loi ngi ti ch thot ha: coi cuc sng l phi l ri bin x hi loi ngi thnh mt x hi cht.

nht nh n phi sang t v tin ti ch ton thin, theo tinh thn Pht. C th nhn loi mi c ha bnh hnh phc chung c. M l tt c nhng iu chng ta tng gic ng thy ngay trong mi ni tm mi ngui: nhng iu m Pht hng phn dy t my ngn nm trc. Ch ti nghip cho nhng cng quc no thiu gic ng cn mc bnh tham sn si tri buc nn mi to nghip chng mi ri phi lnh ly nhng hu qu khng hay. M cng ti nghip thay cho c dn Vit, b chia ct lm i m vn cha chu gic ng nh sang Pht bc theo chuyn bin ca lch s nhn loi v lch s dn tc. C nhn loi ang hng tm v mnh t ny. Li bao nhiu thin ch ca cc bn ng minh ang lo cu gip ta na. Nhng nu t ngi Vit khng gic ng tr v mnh, m cn theo ui nh hong hn ca nhng chn tri xa l th lm sao c th em vinh quang xn ln c li cho mnh. (cn tip) THI O THNH

b) tranh u thnh lp x hi:

Sau hoc trong khi tranh u vi t nhin, phn hnh nhi thng th con ngi vn min tc tr v

31

NHNG NM M B...CM T
T
i vo Nam thm gia nh v bn b mt ngy cui nm rc nng. Si Gn vn hi h nh bao ln ti n. Gia nh ti bn ni l dn Bc, bn ngoi l dn Nam, th nn t b n gi ti chng xa l g vi mnh t ny. Mi ln n Si Gn, ti thng c gng b thi gian v ngha trang thnh ph thm m ng ngoi ti. Ln ny i, ti cht nh n c u v ngha trang qun i VNCH cng nm ti Bin Ha. Gia nh ti khng c ngi thn no nm ngha trang ny, nhng ti rt t m mun n y mt thy tai nghe mi chuyn v thp d ch mt nn nhang cho nhng ngi khut. Trn ng i, mc d c bn b hng dn tn tnh qua in thoi mi th on c th lt vo ngha trang ny d khng c ngi thn bn trong, nhng t dng ti ni ln ni t i rt ln. Ti sao chin tranh qua lu m vo ngha trang ny li phi trnh chng minh th, phi chng minh c mnh c ngi thn nm trong , v t nht l khng c chp nh ng hong. Ti quyt nh s ch i vng ngoi quan st v nht l ln n T S, mt ni hoang tn chng c ai canh gc. D bit nhng iu t hi ni y qua internet, nhng qu tht ch khi chng kin tn mt nhng g n T S ti mi thu hiu phn no ni au ca bit bao gia nh c ngi thn nm li ni ny. n nm trn mt g t cao n ng ngay trc ngha trang, pha trc l cng tam quan vn cn m m dng ch g khng c c na. Ti v tra li trn mng mi bit l dng ch V nc hi sinh v V dn chin u. Theo nhng nh chp trc 1975 cn li trn mng th cnh quan ni ny thay i tht nhiu. C khu g ph kn mt rng cy c trng chc mi gn y thi. Ln theo nhng bc b tng ph dy l kh, ti bc ln khu n m lng thm kinh ngc v sao nhng cu trc xy dng ny c th bn b tn ti n bn mi nm d khng c ngi chm sc. Bn trong n, ngoi mt ci bn g dng tm lm ban th l ng chn chiu bn thu, chc ca mt ngi v gia c no t tc qua ngy. Ngy xa ni y tng l ch c hnh nhng nghi l trng th tng nh ngi khut, gi bn thu hoang tn khng khc x ch hoang. Ti v ngi bn i cng khng dm dn dp k t li g nhiu, ch dng hoa v thp tm nn hng mong nhng ngi cn nm li ngm ci ni chn sui. Du bit ch l hnh ng tng trng, nhng thi th qut cht l quanh n cho mt lng nhng ngi khut. Ri khi khu n, chng ti i mt vng vo su pha trong ngha trang. Ngi ta xy chn gia n T S v khu chn ct mt nh my nc c tn l Bnh An. C khu ngha trang c xy kn tng cao 3m, bn trn c hng km gai lm chm trng khng khc g tri t. Xe a chng ti lt qua khu kim sot, ngoi cng tn l Ngha trang nhn dn Bnh An, pha trong thp thong vi ngi m. Nu ti c vt qua cng ny vo bn trong th chc chn phi trnh chng minh th, phi ghi tn vo s, phi chu s gim st ca nhn vin an ninh v s khng th no ng hong nng my ln chp bt c th g. l iu ti c bn b cnh bo trc v ti khng th chp nhn c! Ti i thm ngha trang ch c phi i thm t u m phi nh vy! Vy m bao nm qua, gia nh nhng ngi khut vn phi nn nhn, vn phi xin x chnh quyn thc hin nhng quyn rt chnh ng ca mnh l c ra vo thm nom sn sc phn m ngi thn nm li ni ny. Nhng ngi nm xung trong ngha trang ny d l tng ca h l i lp vi nh nc hin nay, nhng h cng l ngi Vit Nam, cng l cha l ng ca bit bao gia nh, m phn ca h ng c hng s chm sc ca ngi thn. Ti t hi mt chnh th vi y sc mnh trong tay m sao li s h th? Sao n cm t k c khi h cht? n ngay c nhng lnh Trung Quc xm lc bin gii pha Bc nm 1979, khi cht v danh trn t Vit cng c quy tp chn ct trong bao ngha trang ng hong khp min ni pha Bc? Sao ngi Vit vi nhau m n i x tn t n mc kinh hong nh vy? Cn nhiu cu hi na c lun qun trong u ti trn ng v, nhng chc chn mt iu l chnh sch ha gii dn tc s khng th thnh cng nu nh nc c hnh x nh th ny. Chin tranh li qua lu m vt thng trong lng dn tc hnh nh vn cha khp li. Khi ti ng mt s bc nh chuyn i thm ngha trang ny ln Facebook cch y my hm th lp tc nhn c v s phn hi tri chiu. Ngi th rt hoan nghnh, ngi th li ph phn cho rng ti l thng cng sn con,

NGUYN LN THNG
(Facebook)

l k c hi lm chuyn chnh tr. Ti ngh cc bn c phn i ti khng cn phi nng n nh vy. Chnh th Vit Nam Cng Ha du g cng l qu kh. Chin tranh kt thc gn bn mi nm v chng ta vn phi chung sng vi nhau. iu quan trng cn lm l nhn nhn qu kh, gii quyt tn ti v hng ti tng lai. Mt mt c sng trong hn th, phn bit Nam Bc th khng th cng chn hng t nc c. Mt khc, phi dng cm b qua khc bit bt tay nhau cng ph b tt c nhng iu phi l, nhng iu i ngc li gi tr nhn bn ca dn tc ny. Hy i tng bc nh, tng vic c th nh vic ph b ch kim sot ngha trang qun i Bin Ha ging mt tri t. Hy ln ting, hy lm trong kh nng m bn c th chu ng c. Khng bt u th mi mi chng bao gi c i thay.

Xc tht no nm xung cng l ngi Vit thi...(Hnh: Nguyn Ln Thng)

32

Xin cho hn th mi mi ng yn... ! (Hnh: Nguyn Ln Thng)

LINH QUYN CHO NGI CHT V NHN QUYN CHO NGI SNG: 3 LI NGH
K nim 25 nm chm dt chin tranh, theo ti ngh, ng v Nh nc nn lm chuyn c mt khng hai, chuyn khng ai dm lm, ngoi tr k c hng tm trng ch. y l thc hin ba ngha c vn minh : Th nht, chm dt vnh vin s gy chin trong ngh (t duy) cng nh trong hnh ng, i vi mi thnh phn dn tc v tn gio ngoi ng Cng sn. S gy chin y t lu ha trang bng ch trng u tranh giai cp v chuyn chnh v sn ; Th hai, ly ngy 30.4. lm Ngy Sm hi v Chc Sinh ton quc. Sm hi vi ngi cht v Chc Sinh ngi sng. Cc nc dn ch Ty phng lm cuc sm hi cc li lm hng ngy, qua c ch t do bo ch, t do ngn lun, t do ph phn chnh quyn sa sai. Mt tn gio ln ca phng Ty nh Gio hi Cng gio, m va y c Gio hong cng phi lm cuc Thng hi cc sai lm bc t v bo ng ca Gio hi dc hai ngn nm qua i vi ng loi v cc tn gio khc. C th no ng v Nh nc X hi Ch ngha dm khng nh khng vi phm sai lm trong 55 nm qua ? Bao nhiu li t on t hai cuc chin, trong Ci cch rung t, trong Tng tin cng Tt Mu thn Hu, trong cc vng Kinh t mi, v ti cc Tri tp trung Ci to. D chi b cch no chng, vn kh trnh n mt thc t, l oan hn b bc t m khng xit. ng v Nh nc hy xt thng nhng ngi cht, hy ngh n Linh quyn ca h m Sm hi v lm l Cu Siu cho vong hn h thi vt vng gi ku bo on. Linh quyn cho ngi cht. Nhn quyn cho ngi sng, y l ngha ca l Chc Sinh. Xa cc vua cha T Tri mi nm n Nam giao cu cho quc thi dn an. Nay thi i mi, Nh nc nn p dng lut php bo m cc quyn t do cn bn v dn s v chnh tr cho mi cng dn, nh mt cch T th Ngi. Th ba, ban hnh thnh Sc lut trong vic tm kim thi hi k cht trn, d h thuc b i min Bc hay binh s min Nam chn ct v tr ngha cho gia nh h khi ngm ngi; tr t do cho ton b nhng ngi t v chnh kin hay tn gio ; phc hi danh d nhng k cht oan, v cp dng xng ng nhng ngi tn tt v chin tranh, khng phn bit Nam Bc, chnh kin. Lm c ba iu ni trn cng vi vic tn trng quyn t do sinh hot ca Gio hi Pht gio Vit Nam Thng nht, chin tranh mi thc s chm dt, cuc l 25 nm mi mang ngha khi u cho cuc ha hp dn tc thc s. Mong lm thay. T KHEO THCH HUYN QUANG X l Thng v Vin Tng Thng Gio hi Pht gio Vit Nam Thng nht
Trch Th ca T Tng Thng GHPGVNTN gi ng L Kh Phiu, Tng b th ng Cng sn Vit Nam; ng Trn c Lng, Ch tch CHXHCNVN; ng Phan Vn Khi, Th tng CHXHCNVN; ng Nng c Mnh, Ch tch Quc hi CHXHCNVN, Ku Gi ly ngy 30.4 lm NGY SM HI V CHC SINH TON QUC - 25/04/2000

33

34

Gia nh chng ti v cng au bun bo tin cng thn bng quyn thuc v bn hu trn khp th gii

CO PH

GUISE GIOANKIM NGUYN NGC HNG DNG tc NHC S VIT DZNG

Sinh ngy 8 thng 9 nm 1958 ti Si Gn, Vit Nam, t trn ngy 20 thng 12 nm 2013 ti Orange County, California,

Hng dng 55 tui.

Linh cu c qun ti Peek Family Funeral Home, phng #1 7801 Bolsa Ave, Westminster, CA 92683. (714) 893-3525

TANG GIA NG KHP BO

M: B qu ph Nguyn Ngc By Nh danh Nguyn th Nhung Ch: L Nguyn Ngc Huyn Nhung, chng v cc con Anh: Nguyn Ngc Hng Anh, v v cc con Em: Nguyn Ngc Hng Cng, v v cc con Ch kt ngha: Nguyn Nguyt nh Ch kt ngha: Minh Phng Cc Bc: B qu ph Nguyn Ngc Ton ng B L Thnh t B qu ph Nguyn Ngc Su B qu ph Phm Ngc Qunh V cc con chu. V: V th Hong Anh Ch: V th Chc, chng v cc con Ch: D Lan, Quc Ton v cc con Anh: V Cng L Anh: V Quang Khi Em: V th M Linh Em: V Nguyn Hong Chng Em: V Nguyn Kim Oanh, chng v cc con

CHNG TRNH THM VING V TANG L

L TNG NIM TI WESTMINSTER ROSE CENTER Th Su ngy 27 thng 12, 2013 14140 All American Way Westminster, CA 92683 T 8:00 gi ti THM VING Th By ngy 28 thng 12, 2013 8:00 gi sng - 8:00 gi ti Ch Nht ngy 29 thng 12, 2013 8:00 gi sng - 5:00 gi chiu L AN TNG Th Hai ngy 30 thng 12, 2013 iu Vn: 7:30 gi sng - 8:30 gi sng ng Quan: 9:30 gi sng Thnh L ti Nh Th Thnh Linh (Holy Spirit Catholic Church) 17270 Ward St., Fountain Valley, CA 92708 10:30 gi sng - 11:30 gi sng L H HUYT lc 12:30 gi tra cng ngy Ti ngha trang Cha Chin Lnh (Good Shepherd Cemetery) 8301 Talbert Ave, Huntington Beach, CA 92646 (Gc ng Beach & Talbert) XIN MIN NHN PHNG IU V VNG HOA Mi chi tit v tang l xin lin lc i din Ban T Chc Nguyn Ch Thin (Radio Bolsa) (714) 418-2120 Email: thiencn75@gmail.com

35

CHA L CI THIN CA LNG

chnh, mt b th huyn uy c tinh thn i mi ti mt a phng min Bc ni nhng li ny: Lng ti c ngh pho l ngh cua t cho, th nh nh u c quyn lm pho, cm th qui no c. nh l ci gc cua lng, ti h ho dn bo tin ra tu sa, son li thn pha. Cha l ci Thin cua lng, ti mi s v trng nom, ti mt hi chung, sng mt hi chung, thng n cp nghe chung mi cng c lc phai hi tm ngh li: C cm n, c Pht l, ngi ngm li khc ngay, li hin lnh t t khng u bng. Ci lng pho m tc gia ta l hnh anh thu nho cua x hi Vit Nam sau my mi nm trong ch cng san: ci gc b phai m, tnh cam tt p nhn hu gia ngi vi ngi khng cn, kinh t kit qu, ngi ta chi rua nhau, hm hi nhau, chia b chia cnh, cng ho (tc cn b lnh o ang v chnh quyn a phng) ni ln thi nhau bch hi dn chng. Tht ging nh anh em sinh i vi x hi Trung Hoa di thi Mao c mt tc gia Trung Hoa vit gn y: C gng ln nht cua chng ta mi my nm nay khng phai l cai thin mi quan h gia con ngi vi con ngi. Thm ch t cho rng l iu tai ha ln nht m chng gy ra. Chng ph hoi sch trn mi th tin cy, thin , nhn o v ngha hip kh khi gia con ngi vi con ngi, bin con ngi thnh co v ch si. (Trng Hin Lng, trong tiu thuyt Mt Na n ng L n B, ban dch xut ban Si Gn nm 1989). Tc gia Nguyn Khai to ra mt mu ngi lnh o mi ti a phng mong cu vt ci x hi gm ghic y ti x s mnh. Mu ngi ny khng phai l ngi cng san chnh thng theo kiu gio iu, v vi gio iu tn gio l thuc phin cua dn chng th anh ta khng th cho rng Cha l ci thin cua lng. Ngi ny cng khng phai l mt ke thc dng, trc canh ph san tinh thn v vt cht cua a phng mnh vi v tm bt c phng thuc g cu cha, k ca thuc phin, v r rng anh ta trc gic c thng qua truyn thng nm trong v thc cua anh nhng gi tr nhn ban rt su xa m cng ng ngi no trn tri t ny cng cn pht trin bnh thng: th knh t tin, tn trng truyn thng, nng niu i sng tm linh v khng o p ngi dn trong lm n sinh hot. Ngi ny ch n gian l t li ng vn , t li mi chuyn nh n vn c, sau my mi nm ao ln t tung.

t li vn nh n vn c trong x hi Vit Nam c truyn th phai xem tn gio l mt yu t quan trng. Nhng ngi cng san Vit Nam khi p dng chu ngha duy vt v a t nc vo mt cuc phiu lu mi, dt khot phu nhn vai tr tch cc cua tn gio trong x hi. H to ra mt ci thang gi tr o c khc vi ci m loi ngi to ra qua lch s tin ha cua mnh, trong c kinh nghim tm linh c khng nh nhiu ngn nm nh l mt kht vng v mt kha nng cua con ngi hng v ci Thin tuyt i. Ngi duy vt h ci im tuyt i y xung thp, c th nhn thy d dng. ang lnh o, tc ang cng san, thnh im tuyt i cua mi tnh cam o c: l ngun gc cua mi l Thin. N s nh ra mi tiu chun cho i sng tinh thn v vt cht. Nhng vic u tin l phai bit cm th. Ngi ta hc tp cm th, thao dt cm th. Cm th l tin cho s xy dng mt x hi mi, trong c ci gi l o c. Ri sau n yu ang, yu lnh t, yu giai cp, tt ca phai l nn mng u tin v l im vn xa cui cng cho tnh cam o c cua mt con ngi sinh ra trong x hi y. Cc tnh cam khc l th yu, hoc c th l tn tch xu xa cua qu kh, cn tiu dit. S th nghim i sng tm linh hon ton khng cn thit cho ngi cng san, nu khng ni l mt yu t phan ng. Trc y min Bc h tm

mi cch khng ch cc tn gio, khng cho dn chng, nht l lp tre sinh hot tn ngng. H khng chu hiu ci pha bn kia cua s hp l, khng chu hiu ci kha nng ngoi l tr v tnh cam thng thng m con ngi mang trong n (hoc hiu m mun tiu dit i). Tn gio c ci cng dng thc dng m n em li cho x hi: V s hi s trng pht th gii bn kia m ngi dn hin lnh hn, khng lm vic c. Nhng sc mnh chnh cua tn gio khng phai l rn e, d l mt cch m du. Sc mnh l cam hng v th nghim iu Thin nh vic hnh o. Cc l thuyt chnh tr, x hi, trit hc (k ca mn o c hc) d c kht khao cng khng lm iu c, tc lm t thn con ngi vn cao mt cch t gic v ch ng n vng l tr ch khng phai vng tm linh cua con ngi. L tr ch biu cho con ngi s hp l phc v i sng, trong khi th hin tm linh gip cho con ngi bay bng, nh s khc nhau gia mt bi lun chng kinh t v mt bi th. Tn gio l ci ca m ln tri cua ngi nh nhn loi. Nh ci ca y nh sng ni ti trong con ngi c khu ln lm rc r ngi nh cua mnh. Nm 1975, khi ngi min Bc x hi chu ngha vo chim min Nam, mt trong nhng pht hin u tin cua h l: tre con min Nam l php qu v cc thnh ph min Nam, c bit l Si

Gn rng ln, li trt t, ky lut qu (trong khi chng ta, ngi min Nam thy Si Gn ln xn qu ri, vo thi im y). iu y c ngha l o c x hi chu ngha, khng bit c thc hin ra sao min Bc, ch s biu l s ng cua mt nn o c l tnh l php ni tre con v tinh thn trt t trong php lut trong mt th th hnh nh t lu ri bin mt, vo thi im 75 thnh mt cua l i vi con ngi min Bc. Nh vy c tht l c mt nn o c c thnh hnh min Bc khng? Hi chng ti mi ra mt tri cai to trong tnh Thanh Ha, mt vin cng an tre dn i ti i lao ng bao mt ngi bn cua ti len vo nh kho cua tri n cp cho anh ta mt mn g , ngi bn cua ti t chi, c ngi cng san dy cho rng: Cc anh vn khng cha ci thi t san: lng tm, danh d, rt r. Ni tht vi cc anh, nu cc anh vn gi ci thi y th cc anh khng sng c vi x hi ny u. Sau ny chng ti mi thm tha v l s tht hon ton. C mt cu thin thng c nhc n chng to l c mt nn o c x hi chu ngha: mnh v mi ngi, mi ngi v mnh. V ngha cu ni y, na c tnh cch v tha, na nh gi mt s i chc. ch l li ku gi mt th o c thc dng. nh sng cua ci Thin hu nh tt ngm khp ni.

iving out toys to the kids with physical and mental illnesses ... It is very heart breaking to see kids as young as 3 months old or as old as 21 years old who spend their lives in the hospital, and if they make it thru 21 yrs old, theyll get transferred to an adult site .... I hope after this trip, our GDPT kids will value their lives more and appreciate what they have .... It takes just a little effort to make these kids days, so its totally worth it! Hm nay, mt s Huynh Trng v on Sinh GDPT ti min Nam Cali n vin iu dng v chm sc tr em c bit, cc em tui t 3 thng n 21 tui c chm sc c bit ti y ... a s cc em c mt i sng thc vt, ch nm trn ging v thc n c chuyn vo bng ng.... Tht l ti, c em th vn uc cha m vo thm ... C em th .... Cha m b hn v hong cnh G ...nhn cac em tui cn nh v phi sng bng nhng tr gip ca medical equipments ... Lng au nhi .... Mong cc em s c nhng tin trin hn v sc khe c c nhng nim vui ca tui th ... - CYNTHIA HOANG

36

nh V H (Hnh: Nguyn Trng Sn)

Cuc giao lu hai min Nam Bc nm 1975 lm ni bt s khc bit gia con ngi hai min. Ngi min Nam nhn hu hn, ngi min Bc x hi chu ngha ni chnh tr gioi hn. Nhn chung i sng tinh thn th ngi min Bc x hi chu ngha c ci g ngn hn, hp hn ngi min Nam. iu ny d hiu v min Bc bng bt thng tin trit , dn chng ch c nghe v c nhng g nh nc cung cp. Nhng khng ch c th. H cn thiu ca ci ve nh nhm mc mc m ngi ta c th gp mt s dn tc bn khai tuy bit lp vi th gii bn ngoi m vn t do trong sinh hot tm linh. Tc l ngi dn trong x hi min Bc khng nhng b ngn chn thng tin vi th gii bn ngoi m cn b ngn chn vi th gii bn trong cua h: h thiu tn gio, thiu hn s th nghim, sinh hot ci tm thc v cng su thm v phong ph vn con ngi ai cng c. Thot u h hnh din v iu ny, cho l h t mt bc tin b hn dn min Nam hy cn nhiu m tn, lc hu, nhng nm thng tri qua, trong iu kin d di hn, h bt u t khai m v thng hoa kha nng v tm linh, vn ch c n mi cho con ngi mt nim o c tht s v khin con ngi nhn o hn. (Con gi ng Trng Chinh, mt kin trc s, by gi Lt, ang th Pht trong nh, ti cho chng c g l l). Khi mi thot tip xc vi x hi min Nam, h ngc nhin trc iu nh, cha, nh th, miu mo c x hi cng nhn tht s l ch tn nghim v c dn chng sng knh mt cch thnh tht v cng khai. Ri k c c nhn hay tp th ni h dn dn hi phc, mch bao h rng nhng iu y chng c g l l ca, n ch l mt

np vn ha truyn thng cua dn tc Vit Nam my mi nm qua c tip tc min Nam m thi. Quan h gia chnh quyn cng san v tn gio lun lun l mt quan h cng thng ch khng bao gi l mt s ha hp. l s chung mt nh cua hai ke khng bao gi tha nhn nhau m ch ch ngy co chung cua nhau. Nhng gio hi thm lng c gng nui dng c tin trong mt ci ging nh a ngc, c gng va ha hp va chng chi vi hng ng tu s quc doanh cua nh nc tung ra Mc Xt ha cc tn gio, v ngi ta hay dng ch yu nc (Pht gio yu nc, Cng gio yu nc...) che du ny, lm nh cc tn gio t n khng bao gi bit yu nc l g. Cha chin c min Bc rt nhiu nhng u bin thnh cc di tch, v khng thiu cc nh th thn qu bin thnh nh kho nng nghip. Cuc tranh u khng cn sc gia chnh quyn v cc gio hi dng dai mt cch khng ng, mt bn y u quyn hnh, thu on v ch bp cht bn kia, mt bn ch cn mt v kh duy nht l nh sng bn trong, tuy khng l ra l mt sc mnh p ao, nhng bn b v c tu luyn hng ngn nm nn bn kia thi mi vn khng tt c. Ngi ta k cho nhau nghe mu chuyn gia mt cn b cng san cao cp v mt gio s Thin Cha ngi Ty phng ti Si Gn, nm 1975: Cc ng thy s thnh tu v i cua chu ngha cng san cha? Mi ra i c hn mt trm nm n ton thng trn na qua a cu, v va ri ton thng trn ca nc Vit

Nam. Cn o Thin Cha cua cc ng ra i hai ngn nm, vn khng em li c mt ci g c th cho nhn loi nh l cuc cch mng v san cua chng ti. V linh mc tra li: Nhng iu ng ni u ng. Nhng ti t hoi hai ngn nm na th chu ngha cng san c cn l g khng, nh l o Thin Cha tn ti hai ngn nm qua? V gio s y b trc xut ngay khoi Vit Nam. V sao? Ti ngh v ng ta gieo ni run s cho ngi cn b cng san khi a ra mt vin tng ngoi kha nng nhn cua h. ang Cng san Vit Nam trong nm 90 va long trng khng nh li a v c tn cua mnh, quyt khng t bo chu thuyt Mc-Lnin v cuc cch mng v san, khng nh li l chu ngha t ban s giy cht (thay v ang giy cht). Ngi ta khng phu nhn thi gian ny vn l thi k qu , ngh l mi ci khng phai thuc tnh cua chu ngha cng san ch l tm thi, l thoa hip giai on. Nh vy ai m bit c ci c ch kinh t theo th trng v cho php t hu nh hin nay s tn ti c bao lu trc khi ang thy c th quay tr v tp th ha, dit t hu, nh t san v.v... vn l ci ct li cua chu ngha cng san? Nhiu ci cn mp m. Vn tn gio cng th. Cho n nay, ang cng san khng bao gi chnh thc tha nhn s cn thit cua chnh n. Chnh sch c phn d di cho tn gio hin nay c ve l: s d tao cho my sng ch v tao cha git c m thi. Trong khi , cc tn gio ngy cng chim lnh qun chng mi cp , mt s khng t ang

vin n vi tn gio v hu ht u quay v vi s th cng t tin m h rt l l my chc nm, trong khi s quyn r cua chu ngha cng san trong dn chng xem nh trit tiu. Ci duy nht n cn li l b my quyn lc kh mnh duy tr mt ci ang treo l lng v khng c ch ng trong lng ngi dn. Cc nh vn, nh vn ha trung thc y nhn thy s cn thit m rng v nng cao tm thc cua ngi dn, iu m ch c tn gio hoc mt thc hnh theo li tn gio mi c th t c. Nh vn Nguyn Ngc trong mt bi bo ph phn s nng cn, hp hi, v tuyn truyn cua chng trnh vn hc trong nh trng, ku gi o su hn na v c vn, m rng vic chn la tc phm giang dy, v c o hn, gi ca vic giang dy kinh Pht v kinh Thnh, vn l nhng kho bu cua nhn loi cha ng nhng cam hng v tn v nhng vn nhn ban. Cn tc gia L Ngc Tr trong mt s bi bn v s thch thc cua vn ha khi n c m rng v pht trin i vi lc km kp cua chnh quyn, kt lun: Ngi c vn ha cng cao th lng nhn i v ch tm li cng phai sng. V trn tp ch Sng Hng 3-90 (s cui cng trc khi b ng ca), Nguyn Huy Thip vit: ... thc tn ngng hng thng khc vi m tn d oan. Ti thy nhng thnh kin tn gio lm cho t tng cc nh vn ta thp km i nh th no. Nhng nh vn tin b khng ung h thn quyn nhng cng khng gi nhng thnh kin tn gio. thc tn ngng hng thng, vn ln s cao ca, chn l, ci

p, s tuyt i phai l nhng hn than o u trong tc phm nh vn. (Khoang trng ai ly c trong t tng nh vn). Ci cng thc: C cm n, c Pht l, ngi ngm li khc ngay, li hin lnh t t khng u bng cua anh chng huyn uy tre tui xem ra n gian mc mc nhng khng phai khng su sc. N thu tm nhng g rt ngi, m li rt Vit Nam. iu kh hin nay l ch ny Cha l ci thin cua lng ti mi s v trng nom... S u m mi, trong ca nc v nht l min Bc hin nay, s o to tu s vn cn hn ch, kh khn lm! Nim ao c bc thit cua mi ngi cua x hi taby gi l c tht nhiu cc bc chn tu. t c iu , ngoi c gng t thn cua gio hi, cn phai c s ym tr cua ton x hi, cua ngi Vit trong v ngoi nc. Chc chn phai gp nhiu th thch gay go. Cn phai kin tr. n ngy no mi lng Vit Nam nht l min Bc (v s ph san y nng n nht) sm chiu c ting chung ngn nga, cha l ci Thin cua lng, lc y ngi Vit Nam vi tm thc c khai m tr li ci ngun uyn nguyn cua dn tc, mi thc s ngng ca cua mt ma Xun mi, v ch lc mi c th bt u tr li mt cuc i tt p.
PHM XUN I

(trch H Ni Trong Mt Ti, ty bt cua Phm Xun i, do nh Th Ky xut ban 1994. Tc gia hin ang California Hoa K v l Chu bt tp ch Th Ky 21)

37

smART Program:
by Hiep Painting lead

VAALAs

Nguyen

80 kids from the Vietnamese Language School at Bao Quang Temple participate in this fun and free art workshop provided by VAALA - YSA LE, December 15

38

39

40