Phat Tam Bo de Va To Giao Co The Dong Gop Gi Cho Nhan Loai

C AT-LAI LAT-MA XIV
PHAT TAM
BO -OK
NGYKN TAC: GKNKRATNG THK MNO OF
KNLGHTKNMKNT & WHAT RKLGON CAN
CONTRBTK TO MANKNO?
TRNH BAY SONG NG ANH-VKT
Vict Jjcb. PHAN CHA PHA - TK NHO
Hicu Jinb. VO QANG NHAN - NGYKN MNH TKN
NHA XAT BAN __________________
GENERATING THE MIND OF ENLIGHTENMENT
(PHT TM B-)
&
WHAT CAN RELIGION CONTRIBUTE TO MANKIND?
(TN GIO C TH NG GP G CHO NHN LOI)
Cc bi ging ca c t-lai Lt-ma XIV
Vit dch: PHAN CHU PHA - TIU NH
Hiu nh: V QUANG NHN - NGUYN MINH TIN
The Foundation for Universal Responsibility of HH The Dalai Lama
1992 by H. H. THE DALAI LAMA XIV
All rights reserved. No part of this book may be reproduced in any
form or by any means, electronic or mechanical, including pho-
tocopying, recording, or by any information storage and retrieval
system, without permission in writing from the publisher.
Vietnamese translation published by the contract for translation between
The Foundation for Universal Responsibility with the translator and
the distributor.
A 86 Nizamuddin East,
New Delhi - 110013. India
c t-lai Lt-ma khng nh bn quyn o c cho tp sch ny.
Bn dch Vit ng c xut bn ti Vit Nam theo hnh thc song
ng Anh-Vit vi s cho php bng vn bn ca The Foundation for
Universal Responsibility do Ngi Rajiv Mehrotra i din.
Tng pht hnh: Nh sch Quang Minh
416 Nguyn Th Minh Khai, P5, Q3 - TP HCM, Vit Nam
Website: www.nhasachquangminh.net
www.quangminhbook.com
4 5
LO NO OA
T
ap sacb nay gom 2 bai giang cua uc
at-/ai Lat-ma XIV, Juoc ngai Pajio
Mcbrotra Jc tu cua Juc at-/ai Lat-ma truc
ticp ban cbo cbung toi cung ooi 4 bai giang kbac
nua, kcm tbco mot oan ban cbo pbcp cbuycn Jjcb
tat ca sang Vict ngu oa pbat banb o Jang song
ngu Anb-Vict. Phat tam Bo-e /a bai giang Juoc
cbung toi boan tat truoc ticn oa Juoc cbon /am
tua Jc cbo tap sacb nay o tinb pbo quat cua no
Joi ooi moi nguoi Pbat tu. Bai giang nay co noi
Jung kbuycn kbicb oa buong Jan oicc pbat tam
Bo-Jc, mot ycu cau toi tbict ycu Joi ooi bat cu ai
muon buoc cban oao con Juong tu tap tbco Pbat
giao ai tbua.
Bai giang tbu bai trong sacb nay co tua Jc
Ton giao co the ong gop g cho nhan loai?
Jc cap Jcn oai tro cua cac ton giao noi cbung oa
Pbat giao noi ricng trong oicc mang Jcn mot cuoc
song tot Jcp bon cbo toan nban /oai.
Cbung toi tbanb kinb tri an Juc at-/ai Lat-
ma XIV oa ngai Pajio Mcbrotra Ja Janb cbo
cbung toi mot Jac an ngoai ca su mong Joi kbi
6 ?
ban tang nbung giao pbap nay, oa cbung toi cung
ngam bicu rang Jay /a mot mon qua oo gia ma
cac ngai muon tbong qua cbung toi Jc gui tang
tat ca Pbat tu Vict Nam, nbung ai mong muon
Juoc boc boi Cbanb pbap cua Juc Tbc Ton tu /oi
Jay cua cac bac cao tang Juong Jai. Cbung toi
cung cam ta cac oj Vcn. LbakJor, Dorjc Tsctcn
anJ Jcrcmy Pussc// Ja cbuycn Jjcb tu Tang ngu
sang Anb ngu Jc cbung toi co co boi Vict Jjcb
oa gioi tbicu cung Joc gia Vict Nam. Xin cam on
PcJron Ycsbi oa Jcrcmy Pussc// Ja /am cong oicc
bicu Jinb cbo cac ban Anb ngu.
Mac Ju Ja no /uc bct suc trong qua trnb
cbuycn Jjcb nbung cbac cban kbong tbc tranb
kboi it nbicu sai sot. Cbung toi xin nban pban
tracb nbicm Joi ooi moi kbicm kbuyct trong oicc
Jjcb tbuat cung nbu trnb bay oa rat mong moi sc
nban Juoc nbung gop y cbl Jay tu Joc gia.
Cuoi cung, nbung nguoi tbuc bicn sacb nay
xin boi buong moi cong Juc oc cbo tat ca cbung
sanb buu tnb. Nguycn cbo su ra Joi cua tap sacb
nay sc giup cbo tat ca nbung ai buu Juycn gap
Juoc no Jcu sc nbanb cbong pbat tam Bo-Jc oa
Jung manb tinb tan trcn Juong tu tap cbo Jcn
ngay tbanb tuu giac ngo oicn man.
NHNG NGO THC HKN
PHT TM B-
GENERATING THE MIND
OF ENLIGHTENMENT
Bi ging ca
c t-lai Lt-ma XIV
The translation Group of this
book dedicate this work to His
Holiness the Dalai Lama 14th.
Nhng ngi thc hien
xin knh dang ban dch nay len
c at-lai Lat-ma XIV.
8 Phat tam Bo-e 9 Generating the mind of enlightenment
PHAT TAM BO-OK
Ouc Out-lu Lut-mu XV
Mua tbu nam 1002, uc at-/ai Lat-
ma XIV Juoc moi Jcn giang o cac
buoi /c kbanb tbanb Vicn Drikung
Kagyu Jangcbub Cboc/ing tai Dcbra
Dun. 8au kbi giang giai tac pbam
Con Juong toi tbuong cua ngai
Gampopa, Juoc goi /a Bao trang
pbap (Lam mcbok rin cbcn pbrcng
ba, oao ngay 20 tbang 11 nam 1002,
Ngai Jua ra bai giang sau Jay oc
cacb pbat kboi tam Bo-Jc.
`
C
ung nhu faf ca moI chung sInh huu
fnh, chung fa danh gIa cao chnh
ban fhan mnh. ToI danh gIa cao ban fhan
mnh khong phaI v bIof on hay fu fo voI
chnh mnh, ma v faf ca chung fa dou san co
GKNKRATNG THK MNO OF
KNLGHTKNMKNT
By His Holiness the Dalai Lama XIV
In the autumn 1992, as part of the celebra-
tions to inaugurate the newly completed Dri-
kung Kagyu Jangchub Choeling Institute, at
Dehra Dun, His Holiness the Dalai Lama
was invited to teach. After his explanation
of Gampopas Supreme Path called a Pre-
cious Garland (Lam mchok rin chen phreng
ba), on 20th November 1992 he gave the
following account of how to generate the
mind of enlightenment.
*
We value ourselves highly, as all sentient
beings do. I value myself highly, not because
I am grateful to myself, or kind to myself, but
because we have a natural and spontaneous
su quan fam fu nhIon doI voI gIa frj cua chnh
ban fhan mnh. V faf ca chung sInh huu fnh
dou fran quy chnh mnh, non moI nguoI dou
co quyon xua fan kho dau va hanh dong v
hanh phuc fuong IaI cua chnh ban fhan ho.
MoI nguoI dou co quyon bnh dang frong vIoc
franh xa kho dau va fm cau hanh phuc, v
faf ca chung fa dou song phu fhuoc Ian nhau.
Tam gac IaI van do daf don qua Phaf, ngay
ca frong cac fnh huong raf fhong fhuong xay
ra frong cuoc song fh hanh phuc cua fa cung
phu fhuoc vao nhung nguoI khac. Chang han,
vIoc co duoc nhung fIon nghI do chung fa hom
nay cung don day gIang phap va ngho phap Ia
phu fhuoc vao nhung nguoI dau fIon mua daf,
san Iap roI xay Ion cac foa nha nay. Su hoan
faf cac co so vaf chaf do chnh Ia fhanh qua
cong vIoc cua nhung nguoI nay.
Nhu fruong hop cua rIong foI chang han,
hIon da gan sau muoI fuoI roI va foI co fho
song don gIo khong phaI nho vao nhung
pham chaf cua rIong foI hay v foI co fho fu
Iuc, ma chnh Ia nho vao Iong fof cua nhIou
regard for our own worth. Because all sen tient
beings regard themselves as precious, every-
body is entitled to dispel their suffering and
work for their own future happiness. Everyone
has an equal right to avoid suffering and work
for happiness, because we live inter- depend-
ently with each other.
Leave aside the question of attaining Bud-
dhahood, even in the ordinary insignicant
events in our lives our happiness is dependent
on others. For example, the facilities we have
here and our coming together to teach and lis-
ten to teachings are dependent on those who
rst bought the land, levelled it and put up the
buildings. The completion of these facilities is
the fruit of all those peoples work.
In my own case, for instance, I am now in
my late fties and over the years I have been
able to live due to the kindness of others, not
through my own qualities alone or because I
nguoI. ToI da phaI phu fhuoc vao nhIou nguoI
khac do co duoc fhuc an, nuoc uong, quan ao
va cho o. Taf ca nhung fhu ko fron co duoc Ia
nho vao Iong fof cua nhIou nguoI khac; khong
mon nao co duoc nho vao baf ky pham chaf
fu Iuc sIou nhIon nao ma foI co fho co. Nou foI
co duoc baf k pham chaf fu fon nao nhu fho,
han foI da song frong mof fhung Iung fach
bIof khong nguoI. Nhung foI fhuc su hoan
foan khong fho fon faI o mof noI nhu fho. ToI
phaI song o nhung noI co nguoI.
Iou nay cho fhay rang con nguoI phaI
song phu fhuoc vao nhung dong IoaI cua
mnh. Va fhaf saI Iam khI co ac y voI nhung
nguoI ma mnh phu fhuoc vao. Chung fa hanh
xu nhu vay v su sI mo. o Ia IoI cu xu hof suc
daI dof. Trong cuoc song, chung fa dua vao su
ho fro cua faf ca nhung chung sInh fof bung.
o Ia Iy do faI sao nhung kIon fhuc fon gIao
Ia mof phan hof suc quan frong frong cach
nhn cua moI chung fa. Tuong fu, vIoc nuoI
duong nhung gIa frj fInh fhan nhu fam fu bI
va fnh you fhuong, von Ia coI nguon cua fon
gIao, chI co duoc frong fuong quan voI mof
am self-sufcient. I have depended on others
for my food, for my drink, for my clothes and
shelter. All these provisions come about due
to the kindness of other sentient beings; none
of them come about through any superhuman
self-sufcient qualities I may possess. If I had
any such self-sustaining qualities, I could have
lived in an unpopulated, isolated empty valley.
But, actually I could not survive in such a place
at all. I have to live where there are other people.
This shows that human beings have to live
in dependence on their fellow human beings.
And it is misguided to show ill-will towards those
on whom you must depend. We behave in this
way due to our ignorance. It is a stupid mistake
to conduct yourself in that way. In our lives we
rely on the support of all the kind sentient be-
ings. This is why religious knowledge is a nec-
essary part of our out look. Similarly, cultivation
of spiritual qualities like com passion- and love,
doI fuong. Tu quan dIom fron, chung fa co fho
hIou duoc faf ca chung sInh da fu fo voI moI
nguoI frong chung fa nhu fho nao khI mang
don cho fa mof co hoI do dang do phaf khoI
Iong you fhuong va fam fu bI.
Nou ban chua phaf khoI fam fu bI fh gIo
ban co fho phaf khoI. Nou ban da phaf khoI
roI fh ban co fho Iam fang fruong no. CuoI
cung, cach fhuc do daf duoc frang fhaI cua
mof ang ChIon Thang foan gIac baf nguon
fu vIoc fhuc hanh fnh you fhuong va fam
fu bI nay. Nhung nou khong co chung sInh,
han chung fa khong fho sInh khoI Iong you
fhuong va fam fu bI. Va nou khong co chung
sInh, han chung fa cung khong co duoc su
dung manh va quyof fam do khoI day fam
fhuc nay.
Tu mof goc nhn fhoang hon, nou suy xof
ky fh faf ca nhung pham fnh fof dop chung
fa co duoc hIon nay va frong fuong IaI dou Ia
nho vao Iong fof cua hof fhay chung sInh. KhI
ban co dong Iuc manh mo Iam vIoc v nguoI
khac ban co fho song mof cuoc song day y
which are the root of religion are possible only
with reference to an object. From this point of
view we can see how sentient beings are kind
to each of us by providing an easy opportunity
to generate love and compassion.
If you have not already generated compas-
sion, then you can generate it. If you have gen-
erated it, you can increase it. In the end, the
way to attain the state of an omniscient con-
queror is derived from this practice of love and
compassion. But if there were no sentient be-
ings we would not be able to generate love and
compassion. If there were no sentient beings
we would not have the courage and determina-
tion to generate this mind.
If we think carefully, from a wider perspec-
tive we owe our entire present and future collec-
tion of good qualities to the kindness of sentient
beings. When you are strongly motivated to
16 Phat tam Bo-e 1? Generating the mind of enlightenment
nghIa. KhI ban Iuon huong don vIoc Iam IoI
Iac cho nguoI khac, ban so nhan ra rang mnh
Iuon Iuon hanh phuc.
Thuc fo dung Ia vay, faf ca nhung hanh
phuc nhaf fhoI va rof rao cua ban dou phu
fhuoc vao nhung chung sInh fof bung. Vo maf
noI fam cung vay, ban cang quan fam don IoI
ch cua nguoI khac fh ban so cang duoc hanh
phuc hon. Iou nay raf fu nhIon, v khI ban
co fhaI do vj fha nhu vay, ban so fm fhay
hanh phuc cua chnh mnh.
an cang co khuynh huong fho o voI IoI
ch cua nguoI khac va chI nghI don IoI ch
cua rIong mnh fh ban so cang kom hanh
phuc. KhI ban co fhIon ch gIup do nguoI
khac, ban so fhay hanh phuc frong hIon faI
va chnh dIou do so mang IaI IoI ch cho ban
frong fuong IaI. Nguoc IaI, nou ban song vj ky
va co khuynh huong bo mac moI nguoI, dIou
do cuoI cung so mang don baf hanh cho ban.
Tom IaI, mof fhaI do vj ky so huy hoaI chnh
ban fhan ban va nhung nguoI xung quanh.
Mof fam Iong Iuon quan fam don nguoI khac
so mang IaI hanh phuc cho chnh ban va
work for others, you can lead a meaningful life.
When you have a strong inclination to benet
others, you will nd that you are always happy.
Just as it is a reality that all your temporary
and ultimate happiness is dependent upon kind
sentient beings, so internally too the more you
concern yourself with others welfare, the hap-
pier you will be. It is only natural that when you
have such an altruistic attitude you will nd per-
sonal happiness.
The stronger your inclination to neglect oth-
ers wel fare and think only of yourself, the un-
happier you will be. When you have the will to
help others, you will be happy in the present
and it will bring you benet in the future. On
the other hand, if you are self-centered and in-
clined to neglect others, eventually it will bring
misfortune upon you. In short, a self-centered
attitude will bring destruction upon yourself and
others. The mind which is concerned with others
nhung nguoI chung quanh. V vay quan fam
don nguoI khac chnh Ia coI nguon cua faf ca
nhung pham fnh fof dop. Khong quan fam
don nguoI khac v fnh vj ky Ia nguyon nhan
cua faf ca saI Iam nhu huong don| su an bnh
don doc cua NIof-ban hoac su dau kho frong
vong Iuan hoI. Iou do gIong nhu mof can
bonh kInh nIon vay.
V vay, hom nay day khI cac ban co fho
Iang ngho gIao phap aI fhua, gIao phap cua
duc Phaf vo fnh you fhuong, Iong fu bI va
fam Bo-Jc, cho du ban chua fho fhuc hanh
duoc faf ca fh f ra ban cung co fho hIou
duoc gIa frj cua chung. Vao mof fhoI dIom
nhu fho nay, chung fa non fao ra mof dong co
fof, fung doc cac baI nguyon va co gang phaf
khoI fam Bo-Jc. CIa su nhu chung fa fm hIou
xom chu Phaf, o Taf ma ngay nay chung fa
quy y da daf don su gIac ngo nhu fho nao,
chung fa so fhay rang do Ia nho| cac ngaI da
phaf khoI fnh you fhuong, Iong fu bI va fam
Bo-Jc. V fho, frong fruong hop cua chung fa
cung vay, do fu bao vo mnh fruoc nhung noI
so haI hIon nay va maI maI vo sau, chung fa
brings happiness to yourself and others. There-
fore, concern for others is the root of the entire
collection of good qualities. Disregarding oth-
ers out of self-centeredness is the root of all
downfalls like the one sided solitary peace of
Nirvana and the suffering in the cycle of exis-
tence. It is like a chronic disease.
So, today, when you are able to listen to
a Mahayana teaching, the Buddhas teaching
on love, compassion and mind of enlighten-
ment, even if you cannot put them all into prac-
tice, you can at least appreciate them. At such
a time we should generate a good motivation,
say prayers, and try to generate the mind of en-
lightenment. If we were to investigate how the
Buddhas and Bodhisattvas that we take refuge
in today became enlightened, we would nd
that they generated love, compassion and the
mind of enlightenment. So, in our case too, in
order to protect ourselves from our present and
non khoI su fhuc hanh fnh you fhuong, Iong
fu bI va phaf fam Bo-Jc.
CIa su nhu chung fa fom IaI fInh you cua
nhung IoI day ma chu Phaf, o Taf da dua ra
frong fam muoI bon ngan phap mon fh do
han phaI Ia su fhuc hanh fnh you fhuong,
Iong fu bI va fam Bo-Jc.
Ngay Iuc nay va faI day, cac you fo noI
fam va phuong fIon bon ngoaI dou san sang
voI faf ca chung fa. Chung fa co mof co hoI do
fhuc hanh Chanh phap. Chung fa phaI quyof
fam phaf khoI mof uoc muon vj fha gIup do
nguoI khac. Nou ban da san co mof fam hanh
nhu fho, ban nhaf djnh phaI phaf frIon no
hon nua.
o phaf khoI duoc fam fhuc nhu vay, dIou
quan frong nhaf Ia phaI Iuon fInh gIac. Trong
cuoc song hang ngay, hay ron Iuyon cac kha
canh va doI fuong khac nhau cua fam Bo-Jc.
an dan fhay doI fam fhuc fIou cuc cua ban,
va cuoI cung Ia phaf khoI fam Bo-Jc dung
manh, quan fam don nguoI khac nhIou hon
chnh ban fhan mnh.
ultimate fears, we should put love, compassion
and the mind of enlightenment into practice.
If we were to summarize the essence of the
instruction of the heap of eighty-four thousand
teachings that the Buddhas and Bodhisattvas
have taught, it would consist of the practice of
love, compassion and the mind of enlighten-
ment.
Here and now, the external and internal fa-
cilities are available to us. We have an opportu-
nity to practise the Dharma. We must resolve to
generate an altruistic wish to help others. If you
already have such a mind you must enhance it.
In order to generate such a mind, the most
important thing is to pay constant attention. In
your daily life, train in regard to the various as-
pects and objects of the mind of enlightenment.
Gradually reform your negative mind and nally
generate this courageous mind of enlighten-
ment, concerning yourself more with others
than yourself.
Mof you fo do phaf khoI duoc fam fhuc
nhu fho Ia hay phaf fam fruoc su hIon dIon
cua cac vj fhay va nhIou nguoI ban fof. an
quan fuong fruoc maf mnh Ia chu Phaf va
cac vj o Taf chung mInh. Nho co su hIon
huu cua nhIou you fo noI fam va ngoaI canh,
ban so co fho gIoo cay duoc mof fam fhuc cao
quy frong sach va nho do ma fhuc fInh hoac
nuoI duong cac khuynh huong fruoc kIa. Nou
ban khong san co cac khuynh huong nhu fho,
fh vIoc baf dau fao dung cac khuynh huong
frong sach Ia cuc ky huu ch.
Chung fa so cung nhau fhuc hanh fron
nghI fhuc phaf fam Bo-Jc. Co haI fruyon
fhong: mof fruyon fhong baf nguon fu ngaI
8bantiJcoa |Tjcb Tbicn) v duoc fhay frong
fac pham Tap Bo Tat boc /uan |8anskrit.
iksamuccaya) cua NgaI; mof fruyon fhong
nua baf nguon fu ngaI Asaga |Vo Truoc) va
8cr/ingpa |ai su Kim Cbau). Ca haI fruyon
fhong nay dou duoc fm fhay frong fac pham
Giai tboat trang ngbicm bao /uan cua ngaI
Gampoba.
One factor for generating such a mind is to
do so in the presence of Lamas and many virtu-
ous friends. You visualize before you the Bud-
dhas and the children of the Buddha as witness.
Due to the presence of many external and in-
ternal factors, you should be able to cultivate a
fresh noble mind and to awaken or nurture the
previous predispositions. If you dont have such
previous imprints, then it will be a great benet
to establish fresh dispositions.
We are going to go through the ritual for
generating the mind of enlightenment togeth-
er. There are two traditions: one derived from
Shantideva, as found in his text the Compendi-
um of Trainings, and the tradition passed down
from Asanga and Serlingpa. Both of these tradi-
tions are to be found in the Jewel Ornament of
Liberation by Gampoba.
Mof so hoc gIa Tay Tang phan IoaI haI
kIou phaf fam fhoo fruyon fhong cua fruong
phaI Duy tbuc va fhoo Trung quan tong. Hom
nay chung fa so fhuc hanh phaf fam Bo-Jc
fhoo fruong phaI Duy tbuc, fruyon fhong duoc
fruyon IaI fu ngaI Vo Truoc. Chung fa so su
dung ban van Trang ngbicm bao /uan nay.
Thoo ngaI Jouo 8cr/ingpa, nguoI da nhan
fruyon fhua fu ngaI Di-/ac fhong qua ngaI Vo
Truoc, co haI fIon frnh Ia phaf fam mong cau
gIac ngo va phaf nguyon fu fap do daf don
gIac ngo|. Tam fhuc ma ban phaf khoI do goI
Ia fam nguyon.
Nhu vay, fho nao Ia fam nguyon7 Co su
khac bIof gIua vIoc chI phaf fam mong cau
va phaf fam co fho nguyon. KhI ban chI don
fhuan phaf fam mong cau, ban chI don gIan
nghI rang cau cbo toi Jat Jao Bo-Jc hay
toi sc tu tap cbo Jcn kbi tbanb tuu qua Pbat
o /oi icb cbung sinb Ia du. I nhIon, day
khong phaI Ia mof fam Bo-Jc voI day du
pham chaf, nhung van Ia mof phuong cach
do nuoI duong fam Bo-Jc. Tuy nhIon, khI ban
Some Tibetan scholars classify two modes
for generating the mind: the tradition of the Mind
Only School and the Madhyamika tradition. To-
day, we will do it in accordance with the Mind
Only School, the tradition coming from Asanga.
We will use this text, the Jewel Ornament.
According to Jowo Serlingpa, whose tra-
dition comes from Maitreya, through Asanga,
there are two processes; generating the aspira-
tional mind of enlightenment and receiving the
vows of engaging activity. The mind that you
generate is called the aspirational mind with
commitments.
So, what is aspiration with commitment?
There is a difference between just generating
the aspirational mind and receiving the aspira-
tional mind with commitment. When you gen-
erate the aspirational mind alone, it is enough
simply to wish may I attain Buddhahood or I
will practise until I attain Buddhahood for the
sake of sentient beings. Of course, this is not
a fully qualied aspirational mind to enlighten-
ment, but it is one way of cultivating the aspi-
phaf fam mong cau co fho nguyon fh ban
khong chI khao khaf daf don gIac ngo v IoI
ch cua chung sInh, ma ban con phaI co du su
dung manh do nghI rang: Kbi Ja pbat kboi
tam nguycn nay roi, toi sc mai mai kbong bao
gio tu bo. ay Ia phuong fhuc duy fr fam
Bo-Jc bang nguyon Iuc.
Trong djp nay, cac ban co fho phaf fam
Bo-Jc voI fho nguyon. u vay, moI nguoI
khong hoan foan gIong nhau, mof so nguoI co
fho do du khI phaf fam Bo-Jc voI fho nguyon
v nghI rang mnh so khong du suc fu fap cac
phap mon. Nou vay fh| ban co fho phaf fam
don fhuan fhoI.
VIoc phaf fam nay duoc fhuc hIon bang
cach fruoc fIon Ia cau nguyon, fch Iuy cong
duc, fho quy y va fhuc hanh cac cong hanh
dac bIof. Sau do moI don vIoc fhuc su phaf
fam.
o fhuc hIon duoc dIou nay, frong Trang
ngbicm bao /uan day rang: Vj tbay cbl Jay
cbo cac Jc tu tbay Juoc nbung Jicm bat /oi
trong sinb tu /uan boi oa pbat kboi /ong tu
rational mind to enlightenment. However, when
you generate the aspirational mind with com-
mitment, not only wishing to attain enlighten-
ment for the sake of sentient beings, you must
also have the courage to think, I will never,
ever give up this mind that I have generated.
This is the way to keep the aspirational mind
with commitment.
On this occasion, you will be able to gener-
ate the aspirational mind with commitment. Still,
there are different kinds of person and some
people might hesitate to take the aspirational
mind with commitment, thinking, I will not be
able to practise the trainings - you can gener-
ate the aspirational mind alone.
This is done by rst making the supplica-
tion, accumulating merit, taking refuge and per-
forming the special deeds. After that comes the
actual generation of the mind.
To do this, the text reads, the teacher gives
the disciples instructions about the disadvan-
tages of the cycle of existence, and generating
bi Joi ooi moi cbung sinb buu tnb, tin tuong
noi uc Pbat oa Tam bao cung nbu ton kinb
nbung bac tbay tam /inb. Thoo IoI day nay
fh nhung g ma foI vua gIaI fhch fron han
da day du. Hay Iap IaI fhoo foI nhung IoI cau
nguyon sau:
Kinb /ay tbay, xin bay ru /ong tbuong
tuong Jcn con! Giong nbu trong qua kbu cbu
Nbu Lai, cac oj La Han, cbu Pbat giac ngo
oicn man oa cac oj Bo Tat tbicng /icng cao
quy Jcu Ja pbat kboi so tam Bo-Jc oicn man
oa toi tbuong, cung oay, kinb /ay tbay, xin
ru /ong /an man giup con jJicn tcn ban oao]
pbat tam Jai Bo-Jc oicn man.
Ko don chung fa phaI fch Iuy cong duc.
oI voI mof so fruyon fhong, vIoc fhuc hanh
fch Iuy cong duc chI duoc fhuc hIon bang
cach Io baI va cung duong, khong co phan
sam hoI. Nhung frong djp nay chung fa so
fhuc hanh foan bo nghI fhuc gom bay phan.
ToI khong cho Ia co baf cu saI Iam nao frong
vIoc fhuc hanh nghI fhuc co nhIou phan hon.
Jigtcn Gonpo cung co do cap don pbap tbicn
compassion for sentient beings, faith in the
Buddha and the Three Jewels, and paying re-
spect to the spiritual master. Regarding this the
explanation that I gave earlier should sufce.
Repeat the following prayers after me:
0 Teacher, kindly pay heed to me. Just as
in the past the tathagatas, arhats, the complete-
ly and perfectly enlightened Buddhas and the
great and spiritually exalted Bodhisattvas have
initially generated the mind of unsurpassed,
perfect and complete enlightenment. Similarly,
0 Teacher, kindly help me [insert your name]
to generate the mind of perfect and complete
great enlightenment.
Next, we have to accumulate merit. In some
traditions the practice of accumulating merit is
done only by making prostrations and offerings,
without making confession. But on this occasion
we will do the whole seven branch practice. I do
not think there will be any fault in doing more
practice. Jigten Gonpo also spoke about my
Jjnb cua toi, bay pban tbuc banb, va nbung
tbanb tuu cua bay pban tbuc banb. V vay
foI cho rang vIoc doc fung foan bo nghI fhuc
koo daI gom bay phan fhuc hanh nay Ia raf
fof. Chung fa so fhuc hIon nghI fhuc fhoo Bai
nguycn Pbo Hicn.
an hay quan fuong chu Phaf va cac
vj aI o Taf dang hIon huu frong khoang
khong gIan ngay fruoc ban. oI fuong chnh
cua chung fa Ia hnh fuong duc Phaf Tbicb-
ca Mau-ni frong dIon fho nay. an hay quan
fuong do khong chI Ia mof hnh fuong, ma
chnh Ia uc Phaf fhaf su. Trong khoang
khong gIan pha fruoc, ban cung quan fuong
chu Phaf va cac vj o Taf frong muoI phuong.
Quanh ban Ia chu vj ho phap khap bon huong.
Hay nghI rang cac vj dang cho cho va bao vo
ban chong IaI nhung chuong ngaI noI fam va
ngoaI canh ngan can ban phaf fam Bo-Jc.
Hay fuong fuong xung quanh ban Ia faf ca cac
chung sInh da fung Ia mo ban, frong hnh fho
con nguoI, hIon dang chju dung nhung kho
dau khac bIof nhau cua chung sInh frong sau
yoga, the seven branch practice and attain-
ments of the seven branch practice. So I think
it would be good to recite here the full length
ritual of the seven branch practice. We will do it
according to the Arya Samantabhadra Prayer.
You should visualize the Buddhas and their
children in the space before you. As our main
object we have the image of Shakyamuni Bud-
dha in this temple. You should imagine that it
is not just an image but the real Buddha. In the
space before you also visualize the Buddhas
and Bodhisattvas of the ten directions. Around
you are the protectors of the four directions.
Think of them as protect ing you against exter-
nal and internal obstacles to your generating
the mind of enlightenment. Imagine that you
are surrounded by all mother sentient beings,
in the form of human beings, who are experi-
encing the specic suf ferings of the beings of
canh gIoI.
1
Hay phaf khoI fnh you fhuong va
fam fu bI doI voI ho. Phaf khoI duc fIn vao
cac ang ChIon fhang goI Ion su khao khaf
chan fhanh muon daf duoc nhung pham chaf
cua chu Phaf cung nhu Iong fIn fhanh fjnh doI
voI cac ngaI. ua fron non fang nhung dIou
nay, ban hay suy nghI rang:
Ta pbai Jat Juoc su giac ngo oicn man
toi tbuong o /oi icb cua bct tbay oo so cbung
sinb Ja tung /a mc ta.
Non fang do daf duoc frang fhaI gIac ngo
vIon man nhu fho chnh Ia su phaf khoI fam
Bo-Jc quy bau.
TIop fhoo, ban non nghI rang:
Hom nay, truoc cac ang Cbicn Tbang
oa cbu oj truycn tbua, toi sc pbat tam Bo-Jc
oicn man toi tbuong.
1
Suo cunh go: buo gom co tro, co ngoo, co u-to-u, du
ngoc, ngu qoy vu soc sunh. 1ut cu chong snh trong vong
snh to oun ho toy thoo nghop oc doo phu tho sunh vuo
mot trong suo cunh go nuy. tND)
all six realms. Generate love and compassion
for them. Generate faith in the Conquerors
aspiring faith wishing to gain the qualities of the
Bud dhas, as well as pure trust in them. On the
basis of this you should think:
I must attain the unsurpassed complete
enlightenment for the sake of all the innumer-
able mother sentient beings.
The foundation for attaining such a state of
complete and perfect enlightenment is genera-
tion of the precious mind of enlightenment.
Then you should think:
Today, before the Conquerors. And their
offspring I will generate the mind of the su-
preme complete enlightenment.
V muc dch do, fruoc hof hay Io baI |1),
cung duong |2) va sam hoI moI nghIop chuong
|3), fuy hy voI moI vIoc Ianh cua chnh mnh
va nguoI khac |4), fhInh cau chu Phaf| chuyon
Phap Iuan |5), fhInh cau chu Phaf dung nhap
Nict-ban |6), va sau cung doc fung baI hoI
huong cong duc cho chung sInh| |7).
1
KhI ban fung doc nhung IoI nguyon nay
hay quan chIou y nghIa cua no frong fam.
V vIoc fhuc hIon nghI fhuc bay phan nay Ia
phuong fIon gIup chung fa fch Iuy cong duc|,
fjnh hoa nghIop chuong| va phaf frIon fam
1
1hoo ngh thoc dooc trnh buy trong cuc knh vun Hun
tung, co tho u trong knh Hou nghom, qoyon 40, phum
Nhup but to ngh cunh go lho Hon hunh ngoyon,
th co moo phun cho khong phu buy. Mot u o bu
cho lhut, hu u xong tun cuc doc Nho Lu, bu u to tup
hunh cong doong, bon u sum ho mo nghop choong,
num u toy hy mo cong doc, suo u thnh lhut choyon
lhup oun, buy u thnh lhut tro tho, khong nhup Not-
bun, tum u thoong hoc ho, to tup thoo o lhut duy,
chn u toy thoun thoo mo chong snh do um o ch vu
guo hou tut cu, moo u ho hoong tut cu cong doc. So
sunh vo cuc phun dooc trnh buy tron duy th cuc phun
tho hu, tho tum vu tho chn khong dooc do cup don.
For that purpose, rst make prostration, of-
ferings and confess you misdeeds, rejoice in
the virtue of yourself and others, request the
turning of the Wheel of Dharma, request the
Buddhas not to enter into nirvana, and nally
recite the dedication.
As you recite these prayers reect on their
meaning within your mind. Since we are to ac-
cumulate, purify and develop by means of this
ritual of the seven branch practice, right from
Duy u ngoyon bun doun knh vun cho Hun mung no
dong tron:
Nhooc doc thunh too tho cong doc mon, ong to thup
chong qoung du hunh ngoyon. Hu dung v thup: Nhut
gu o knh cho lhut, nh gu xong tun Nho Lu, tum gu
qoung to cong doong, to gu sum ho nghop choong, ngo
gu toy hy cong doc, oc gu thnh choyon lhup oun, thut
gu thnh lhut tro tho, but gu thoong toy phut hoc, coo gu
hung thoun chong snh, thup gu pho gu ho hoong. tND)
Bo-Jc|, non ngay fu Iuc Io baI chu Phaf va cac
vj o faf, chung fa non cau nguyon voI mof
dong co nhu vay.
RoI doc cac IoI phaf nguyon hanh fr.
Nhung fhuc hanh nay IIon quan don vIoc fao
ra cong duc, duoc fIop noI voI nghI fhuc quy y,
nhung v khong duoc do cap cu fho frong ban
van Trang ngbicm bao /uan nay, non chung
fa co fho frch su dung phan noI dung fu cac
kInh van khac. XIn Iap IaI fhoo foI nhung
dong sau day vo vIoc quy y. KInh Hoa NghIom
noI rang:
Tbam nbap, tbo nban, cbung ngo oa sicu
oict.
Cau nay do cap don dac dIom fham nhap
hoan foan vao nghI fhuc fhuc hanh voI doI
fuong Ia faf ca chung sInh, dac dIom fho nhan
qua vj Phaf nhu mof muc dch phaI daf duoc,
dac dIom nhan fhuc gIac ngo va dac dIom sIou
vIof so voI su quy y cua hang Thanh van va
uyon gIac. ong frch fu kInh Hoa NghIom
nay do cap don nhung dac frung cua phuong
fhuc quy y phI fhuong fhoo ai tbua.
making prostration to the Buddhas and the Bo-
dhisattvas, we should pray with such a motiva-
tion.
Then recite the Prayers of Go and Conduct.
These practices are concerned with creating
merit. They are followed by taking refuge, but
as it is not specically referred to in this text,
we can take the words from other texts. Please
repeat these lines for taking refuge. The Orna-
ment of Sutras says:
Thoroughly engaging, accepting, realizing
and pre vailing.
This refers to the specialty of thoroughly
engaging in a practice with all sentient beings
as the object, the specialty of accepting Bud-
dhahood as the goal to be attained, the special-
ty of realizing enlightenment and the specialty
of prevailing over the refuge of the Hearers and
Solitary Realisers. This line from the Ornament
of Sutras refers to the specialty of the uncom-
mon Mahayana way of taking refuge.
Tom IaI, doI fuong ma chung fa quy y chnh
Ia uc Phaf, ang ThIon Tho, Chanh Phap Ia
gIao phap aI fhua va nhung nguoI dong fu
Ia Tang doan aI fhua cao quy. Muc dch cua
vIoc quy y khong chI Ia mong nuon gIaI fhoaf
cho ban fhan mnh khoI moI noI Io so, ma Ia
mong muon gIaI fhoaf cho faf ca moI chung
sInh huu fnh da fung Ia mo fa fhoaf khoI
nhung kho dau va nguyon nhan gay ra kho
dau. VIoc chu fam vao muc dch nhu fron va
phaf khoI fho nguyon Ta pbai Jat Juoc qua
oj toan giac cua ang Cbicn Tbang duoc goI
Ia cach fhuc quy y phI fhuong fhoo ai tbua.
NoI chung, khI quy y chung fa cung bao
gom ca cac vj Thanh Van va uyon CIac
frong doI fuong quy y, nhung o day chung fa
fap frung chu you don chu o Taf ai tbua
va Tang doan ai tbua fon quy. Trong Iuc
nghI fuong rang chu Phaf va o Taf dang
fhuc su hIon huu fruoc ban va quanh ban Ia
faf ca chung sInh huu fnh, hay Iap IaI fhoo
foI nhung IoI nay ba Ian:
Kinb /ay Cbu Pbat, cbu Bo Tat muoi
pbuong, xin /ang ngbc con.
In short, the object we take refuge in is the
Buddha, the One Gone to Bliss, the Dharma
is the Mahayana doctrine, and the friends are
the exalted Mahayana community. The pur-
pose of taking refuge is not just a wish for per-
sonal liberation from fear, but a wish to liberate
all mother sentient beings from sufferings and
their causes. Focusing on such a purpose and
making the wish: I must attain the state of an
omniscient Conqueror, is called the uncom-
mon Mahayana way of taking refuge.
Generally when we take refuge, we also in-
clude the exalted Solitary Buddhas and Hear-
ers among the object of refuge, but here we
principally focus on the exalted Mahayana Bo-
dhisattvas and the supreme Mahayana sangha
community. Thinking that the Buddhas and their
children actually exist before you and that you
are surrounded by all sentient beings, repeat
these words, three times, after me.
0 Buddhas and Bodhisattvas of the ten di-
rections please listen to me.
Kinb /ay tbay, xin /ang ngbc con.
Con tcn /a jJicn tcn cua ban], tu nay cbo
Jcn kbi Jat Juoc tinb ycu cua tam tbuc giac
ngo, con xin quy y oao bac nban trung toi
tbang, Pbat, Tbc Ton; oao Cbanb pbap toi
tbang, pbap cua an /ac, Jut tru moi tbam ai,
oa Tang Joan toi tbang, nbung bac kbong
bao gio con quay /ai sinb tu.
ay gIo Ia phan fhuc hanh chnh, phuong
cach fhuc su do phaf fam Bo-Jc. Nhu foI da
do cap, co haI cach phaf fam Bo-Jc. Mof Ia
phaf khoI y nIom Mong sao toi sc Jat Juoc
Pbat qua o /oi icb cua cbung sinb, fuc Ia
phuong phap phaf fam don fhuan; va phuong
phap fhu haI Ia phaf fam cung voI fho nguyon,
rang: Toi sc kbong bao gio tboi cbuycn tam
Bo-Jc nay. an chI non phaf fam nhu vay
nou ban nghI rang co fho fhuc hanh va duy
fr su fu fap.
Nhung phap fu fap nao IIon quan don
vIoc phaf fam Bo-Jc7 Nou foI fom Iuoc nhung
dIom duoc gIang gIaI frong ban van Bao trang
0 teacher please listen to me.
I by the name of [insert your name] from
now until I attain the essence of the mind of
enlightenment, I take refuge in the supreme
human being, the Supramundane Victor, the
Buddha, the supreme Dharma, the Dharma of
peace, the state of having eliminated desire,
and the supreme assembly, the never returning
Sangha community.
Now comes the actual practice, the actual
way to generate the mind of enlightenment. As I
mentioned before there are two ways of gener-
ating the mind of enlightenment: to think, May
I attain Buddhahood for the sake of sentient
beings, which is the aspirational method, and
the aspirational way of generating the mind of
enlightenment with commitment, thinking, I will
never give up the mind that I have generated.
You should do this if you think you can practice
and observe the trainings.
What are the trainings associated with the
aspirational mind? If I summarize the points ex-
plained in this text you will understand the four
ngbicm /uan nay fh ban so hIou duoc co bon
fhuc hanh dao duc, chnh Ia bon nguyon nhan
gIup chung fa khong fhoI fhaf fam Bo-Jc frong
doI nay va doI sau, va bon you fo phI dao duc
gop phan vao vIoc huy hoaI fam Bo-Jc.
on you fo bao vo fam Bo-Jc khoI su fhoI
fhaf Ia: |1) fhuong xuyon fuong nho don nhung
IoI ch cua vIoc phaf fam Bo-Jc do phaf frIon
nhIof fam frong vIoc nuoI duong fam Bo-Jc.
|2) Phaf fam ba Ian frong ngay va ba Ian vao
ban dom do fhuc su fhuc day su phaf fam. o
daf muc dch nay chung fa hay fhuong xuyon
Iap IaI baI ko sau day:
Con nguycn quy y Pbat, Pbap oa Tang-gia,
Tu nay cbo Jcn kbi cbung ngo.
Nbo cong Juc bo tbi oa cac cong banb kbac,
Nguycn cbo con Jat Jcn qua Pbat Jc /am /oi
icb tat ca cbung sinb.
Nho vIoc doc IaI nhung cau ko nay, chung
fa so IIon fuc Iap IaI su phaf khoI fam Bo-Jc
va fhuong xuyon fu nhac nho vo fam fhuc ma
chung fa da gIoo cay fruoc do.
virtuous practices, which are the four causes
assisting us not to allow the mind to degenerate
in this life or the next life and the four non-virtu-
ous factors contributing to the degeneration of
the mind of enlightenment.
The four factors protecting the mind of en-
lightenment from degeneration are: (1) Repeat-
edly recalling the benets of generating the
mind to develop enthusiasm in cultivating it; (2)
Generating the mind three times during the day
and three times at night to actually promote the
mind generation. It is for this purpose that we
repeatedly recite the verse:
I go for refuge until enlightenment
To the Buddha, the Dharma and the Su-
preme Community.
Through the virtue of giving and so forth,
May I attain Buddhahood to benet all sen-
tient beings.
Through the recitation of such verses we
should generate the mind of enlightenment
again and again and remind ourselves con-
stantly of the mind we had cultivated earlier.
|3) Iou quan frong nhaf frong bon you
fo nay Ia chung fa khong duoc fu bo nhung
chung sInh ma fa da phaf khoI fam Bo-Jc v
ho. KhI fa nghI don vIoc Iam mof dIou g cho
hof fhay chung sInh, chung fa nghI don faf
ca, khong bo sof baf cu chung sInh nao.
Sau khI da phaf fam huong vo faf ca
chung sInh, dIou raf co fho xay ra Ia vao mof
ngay nao do khI phaI doI maf voI nhung fnh
huong khong may dof nhIon xay don, ban co
fho nghI: Mnb kbong tbc /am bat cu Jicu
g cbo ga nay, cau cbo Jicu g Jo tc bai xay
Jcn cbo ga. Vay Ia uoc nguyon gIup do faf ca
chung sInh cua ban so bj fIou fan. Tam Bo-Jc
huong don moI chung sInh so fhoI fhaf. Nou
ban fu bo chI mof chung sInh fh uoc nguyon
gIup do faf ca chung sInh so khong fhanh,
v ban da khong gIu IoI hua voI faf ca chung
sInh. V vay dIou raf quan frong Ia khong
duoc fu bo du chI mof chung sInh ma ban da
phaf fam Bo-Jc v IoI Iac cho ho.
oI khI ban co fho noI gIan va roI vao mof
cuoc xo xaf, nhung ban khong duoc gIu maI y
fuong xau frong fham fam va nghI rang: Hay
(3) Most important of all, we should not
abandon sentient beings for whose sake we
have generated the mind of enlightenment.
When we think about doing something for all
sentient beings, we include them all, no one is
left out.
After having generated a mind that takes
everyone into account, it is possible that one
day, in the face of sudden unfortunate circum-
stances, you might think, I cannot do anything
for this person, may something bad happen to
them. Then your wish to help all sentient beings
will be shattered. Your mind of enlightenment in
relation to all sentient beings will decline. If you
abandon one sentient being, your aspiration to
help all sentient beings is broken, because you
did not keep your promise to all sentient be-
ings. Thus, it is very important not to abandon
even one sentient being, for whose sake you
Sometimes you may get angry get into
a ght, but you cannot maintain a malicious
thought deep within you, thinking, Just wait,
doI day, mof ngay nao do fao so cho may bIof
fay. Mof dong Iuc nhu fho Ia hoan foan saI
fraI. Nou ban cu bam Iay mof y nghI nhu fho
fh fam Bo-Jc ma ban da phaf khoI so fhoI
fhaf. an co fho fhuc hanh fhoo cach nay:
an khong non fu bo fam fu bI sau xa ngay
ca voI ko fhu dang nguyon rua va khong non
danh maf Iong you fhuong doI voI nguoI do.
Nhaf fhoI ban co fho hanh dong chong IaI
nhung hanh vI saI fraI cua nguoI khac. Iou
nay duoc cho phop frong su fu fap cua mof
vj o Taf. Chung fa fhay frong so 44 IoI Iam
cua vIoc fhuc hanh fam hanh o Taf co vIoc
khong danh gIa dung do ngan chan kjp fhoI
nhung hanh vI saI fraI.
Nhu vay, vIoc chan fhanh khong fu bo
nhung chung sInh ma ban da phaf fam Bo-Jc
v ho Ia fhuc hanh cong duc fhu 3.
|4) You fo ko fIop Ia vIoc fch Iuy haI nhom
cong duc: phuoc va huo|.
ay Ia bon nguyon nhan gIup chung fa
khong fhoI fhaf fam Bo-Jc frong kIop nay.
Ill get you one day. Such motivation is abso-
lutely improper. If you cling to such a thought,
the mind of enlightenment you have generated
will decline. You can practise in this way. You
should not abandon your compassion deep
down, even in relation to your sworn enemy,
and you should not relinquish your love for him
or her.
Temporarily you can take action against
other peoples wrong doings, as is permitted in
the trainings of a Bodhi sattva. We nd in the 44
faults of a Bodhisattvas practice, that if you do
not take appropriate measures to contain the
wrong doing it is an infraction or fault.
So, not to give up the sentient beings for
whom you have generated the mind, from the
depth of the heart, is the third virtuous practice.
(4) The next is accumulating the two collec-
tions.
These are the four causes helping us not to
let the mind of enlightenment decline in this life.
o fam Bo-Jc khong fhoI fhaf frong cac
kIop song fuong IaI, chung fa can hIou ro bon
cach hanh xu faI haI gop phan Iam fhoI fhaf
fam Bo-Jc va bon vIoc fhIon gIup phaf frIon
fam Bo-Jc. O day foI so khong gIaI fhch chI
fIof vo bon vIoc Iam co haI nhu Ia Iua doI cac
vj Lat-ma va fhay fru fr bang cach noI doI...
NoI fhaf ngan gon, nou ban fhuc hanh bon
vIoc fhIon ban so khong bj anh huong boI bon
dIou baf fhIon kIa. NoI fom Iuoc fh bon vIoc
fhIon do Ia:
1) Khong duoc noI doI, du Ia do doI Iay
mang song cua ban. I nhIon, doI khI co
nhung fruong hop ban buoc phaI noI doI v
bao vo Chanh phap hay nhung chung sInh
dang gap phaI van do nghIom frong nao do.
Nhung ban phaI fu bo vIoc noI doI khong co
muc dch hay co haI.
2) Khong duoc Iua Ioc. PhaI fhaf fha,
khong fhIon vj va Iuon co y fhuc frach nhIom
cao.
3) Tan duong fam Bo-Jc bang vIoc ghI
nho nhung pham fnh cua no va khong bao
In order not to let the mind decline in future
lives, we should understand the four unwhole-
some practices contributing to the degenera-
tion of the mind of enlightenment and the four
virtuous practices contributing to its develop-
ment. I will not explain the four misdeeds like
deceiving lamas and abbots by telling lies, in
detail here. In short, if you practise the four vir-
tuous qualities you will not be affected by the
four non-virtues. To summarize, the four virtu-
ous practices are:
1) Not to tell lies even at the cost of your
life. Of course sometimes there are situations
when you may have to tell lies for the sake of
the Dharma or sentient beings in connection
with some important issue. But you have to
give up telling lies that are without purpose or
harmful.
2) Not to be deceitful, to be honest and im-
partial, with a strong sense of responsibility.
3) To praise the mind of enlightenment by
remember ing its qualities and never to speak
gIo noI xau no. Nou ban fhuc hanh dung fhoo
IoI day nay Noi cbung tb ban pbai /uon ngb
oc /ong tot cua tat ca cbung sinb, oa Jac bict
/a pbai rcn /uycn Juy tr mot tbai Jo trong
sang Joi ooi tat ca nbung nguoi so boc fh
saI Iam nay so khong fho xay ra.
4) CIup nguoI khac duy fr vIoc fu fap daf
don gIac ngo hoan foan. Iam cho nguoI khac
phaI hoI fIoc vo nhung hanh vI fof ma ho
da fhuc hIon duoc goI Ia baf fhIon. Cach doI
frj van do nay Ia baf cu khI nao co fho, hay
gIup nguoI khac fIon gan hon don su gIac ngo
hoan foan. NguoI khac o day co nghIa Ia faf
ca moI nguoI, khong chI rIong nhung aI fhan
fhIof gan guI voI ban.
Nhung fhuc hanh nay duoc goI Ia bon
fhIon phap. KhI ban fhuc hanh bon fhIon
phap nay, ban so franh duoc su nhIom o cua
bon phap baf fhIon. Va nou ban fIn rang
mnh co fho fuan fhu nhung chI dan nay fh
non nghI rang ban so khong chI phaf fam
Bo-Jc ma con so khong bao gIo fu bo nho
vao su chu fam don no. Nou co nhung Iuc|
badly of it. If you practise according to the say-
ing, Generally you have to think of the kind-
ness of all embodied ones. In particular train in
maintaining a pure attitude towards all practitio-
ners, this fault will not occur.
4) Helping others hold on to the practice
of complete enlightenment. Making others re-
gret the good actions they have done is called
black Dharma. The antidote to this is to bring
others closer to attaining complete enlighten-
ment, whenever you can. This means anyone,
not only those who are near and dear to you.
These are called the four white Dharmas.
When you practise the four white Dharmas you
will avoid the stains of the four black Dharmas.
And if you think that you can observe these in-
structions, you should think that not only will
you generate the mind of enlightenment, but by
focusing on this mind you will never abandon
ban khong fho duy fr duoc fam Bo-Jc, fruoc
fIon hay nghI: Toi nguycn Jat Juoc su giac
ngo oicn man toi tbuong o /oi icb cua tat ca
cbung sinb, oa toi quyct sc Jat Juoc. ChI nhu
fho Ia du.
Nhung aI mong muon phaf fam Bo-Jc xIn
hay quy Ion goI phaI, fru aI dang dau chan
hoac khong duoc khoo. Nhu da do cap o fron,
voI duc fIn vung vang hay quan fuong duc
Phaf dang o ngay fruoc ban, va voI fam fu bI
hay quan fuong faf ca chung sInh vay quanh
ban. VoI quyof fam daf don su gIac ngo vIon
man foI fhuong v faf ca chung sInh, hay Iap
IaI fhoo foI nhung IoI cau nguyon phaf fam
Bo-Jc nhu sau:
Kinb /ay Cbu Pbat oa cbu Bo Tat muoi
pbuong, xin /ang ngbc con!
Kinb /ay tbay, xin /ang ngbc con!
Con tcn /a jJicn tcn ban oao], trong Joi
nay oa nbicu Joi kbac Ja gico cay Juoc nbung
bat giong /anb nbo oao su tbuc banb bo tbi,
tr gioi, kicn tr banb nguycn oa cac banb
/anb kbac. Tbcm oao Jo /a oicc kbuycn kbicb
it. If you cannot maintain this mind, rst think,
may I attain un surpassable complete enlight-
enment for the sake of sen tient beings; and I
will attain it. That will be enough.
Those who want to generate the mind of
enlighten ment please kneel on your right knee,
except for those of you whose legs are stiff or
who are unwell. As I said before, with strong
faith visualize the Buddha in front of you and
with compassion visualize all sentient beings
around you. With a strong determination to at-
tain unsurpassable, complete enlightenment
for all sentient beings, repeat the words for
generating the mind of enlightenment after me.
0 Buddhas and Bodhisattvas of the ten di-
rections please listen to me,
0 teacher please listen to me.
I by the name... [insert your name] have
in this and other lives planted seeds of virtue
through my own practice of generosity, ethics,
keeping the vows and other virtues. Likewise,
nguoi kbac /am /anb oa tuy by ooi oicc /anb
cua bo. Con nguycn cbo tat ca nbung banb
/anb can ban nay sc /a nguycn nban nuoi
Juong tam Bo-Jc, cung giong nbu trong qua
kbu cac ang Tbicn Tbc, cac oj La Han, cbu
Pbat giac ngo oicn man, oa cac oj ai Bo Tat
Juoc ton kinb nbat Ja tung pbat tam Bo-Jc.
Con tcn /a ... ... , tu nay cbo Jcn kbi Jat
Juoc tinb ycu cua Jao Bo-Jc, Jc giai tboat cbo
nbung cbung sinb cbua Juoc giai tboat, cbc
cbo cbo nbung ai kbong Juoc cbc cbo, mang
boi tbo Jcn cbo nbung ai kbong con tbo, oa
Jc nbung ai cbua boan toan tboat kboi kbo
Jau sc nuoi Juong tam Bo-Jc Jc Jat Jcn su
giac ngo toi tbuong oicn man.
ay Ia Ian fung doc dau fIon.
Trong Ian fung doc fhu haI, cung nhu fruoc
day, ban phaI quan fuong faI noI chung fa
dang phaf fam Bo-Jc nay co du chu Phaf va o
Taf muoI phuong, sau Bao trang va haI ang
sicu oict o An o,
1
fam vj ai Tbanb Tuu va
1
1hoo ngu 1oko 1hondop knpocho th muc do co nhoo
cuch ot ko khuc nhuo vo cuc buc 1o so cou An Do co du,
by asking others to do practice and rejoicing at
their practice. May these root virtues become
a cause to cultivate the mind of enlightenment
just as in the past the Sugatas, the Arhats, the
perfectly, fully enlightened Buddhas, the great
Bodhisattvas seated on the highest ground
I by the name ... from now until the attain-
ment of the essence of Buddhahood, in order to
liberate those sentient beings who are not liber-
ated, deliver those who are not delivered, give
breath to the breathless, and those who have
not fully gone beyond suffering will cultivate the
aspiration to attain the unsurpassable, perfect
and complete enlightenment.
This is the rst recitation.
At the second recitation, as before you must
think that at this place where we are develop-
ing the mind of enlightenment the Buddhas and
their children of the ten directions, the six orna-
bay fo dong fruyon fhua fu duc Phaf Tbicb-ca
dou dang fhuc su hIon dIon. Cung vay, fu Tay
Tang |Xu Tuyof) hay quan fuong su hIon dIon
faI day cua haI muoI Iam vj do fu dao su Guru
Pinpocbc,
1
fam bac tr minb frong so nhung
bac fhay dau fIon cua dong Nyingma NInh
Ma|; nam vj fo cua dong 8akya Taf-ca|; cac
vj Lama fhuoc fruyon fhong ao Qua |Patb
anJ Fruit); ba vj sang Iap phaI Kagyu Ca-
nhI-cu| Ia Marpa, Mi/arcpa va Gampopa; ba
anh om nha Kbampa va Kyobpa Jigtcn Gonpo
frong so cac vj Lama dong Kagyu; Jouo Jc,
Ngok va Drom fhuoc gIaI doan ban dau cua
dong KaJam Ca-duong|, cung voI vj daI Lama
Tsongkbapa (Tong-kbacb-ba, vj cha Ianh va
nhong thoo du so th hu buc thunh gu soo phum tDung
soo vot) u ngu Ngrjuna tLong 1ho) vu ngu Asaga
tVo 1rooc), con suo buc du phup kh tsuo uo trung)
u ryadeva t1hunh 1hon) Vusobhundo t1ho 1hun),
Guaprabha tDoc oung), Shkyaprabha t1hch-cu
oung), Dignga t1run-nu) vu Dharmakrti tlhup Xong).
Cuc v nuy doo song trong khoung to tho ky tho nhut don
tho ky tho tum. tND)
1
Coro knpocho: toc ngu ludmusumbhuvu, con dooc dch
u Lon Hou Sunh. tND)
ments and the two supremes of India, the eight
great adepts and the seven lineage holders of
the Buddha are actually present. Likewise, from
the Land of Snow, visualize the presence here
of the twenty-ve disciples of Guru Rinpoche,
the eight knowledge holders among the early
Nyingma masters; the ve patriarchs of the
Sakya, the Lamas of the Path and Fruit tradi-
tion; the three founders of the Kagyu, Marpa,
Milarepa and Gampopa; the three Khampa
brothers and Kyobpa Jigten Gonpo among the
Kagyu lamas; and Jowo Je, Ngok and Drom
of the early Kadam; likewise the great lama
cac do fu cua ngaI, nhung vj Lama fhuoc phaI
Tan KaJam.
1

Hay nghI rang hIon dIon noI day con co
nhung vj Lama va chu o Taf cua ca bon
fruyon fhong Tay Tang, Ia nhung vj da nuoI
duong fam Bo-Jc, fhuc hanh Chanh phap
va fruyon IaI cho fho ho chung fa nhung fac
pham fuyof voI. Hay quan fuong nhung bac
vI nhan nay dang o fruoc ban va chung mInh
vIoc ban fho nhan gIoI Iuaf do phaf fam Bo-
Jc.
Chung quanh fa Ia nhung chung sInh da
fung Ia mo fa, fu vo fhuy don nay von Iuon
fu fo. Ho khaf khao hanh phuc nhung Iuon
danh maf hanh phuc, ho khong mong muon
kho dau nhung Iuon chm frong dau kho.
Cung gIong nhu ban, faf ca nhung chung sInh
ay dou khao khaf hanh phuc va khong mong
muon kho dau, frong y nghIa nay fh faf ca
chung fa dou nhu nhau. Taf ca chung fa dou
bnh dang frong quyon muu cau hanh phuc
1
1un Kudum u troong phu do ngu 1songkhupu sung up,
nhun munh vuo voc to tup thoo dong tnh thun nhong o
duy bun duo cou ngu Atshu tA-do-su).
Tsongkhapa, the father and his sons, and the
lamas of the new Kadampa.
Think that the lamas and Bodhisattvas of all
four traditions of Tibet who have cultivated the
mind of enlightenment, practised the Dharma
and bequeathed us their wonderful works are
present. These great beings should be visual-
ized before you bearing witness to your taking
the precepts for generating the mind of enlight-
enment.
We are surrounded by all mother sentient
beings, who have been kind over beginningless
time. They desire happiness but are deprived
of it, they do not want suffering, but they are
immersed in it. All of them like yourself desire
happiness and do not want suffering, in this
way we are all the same. We are also equal in
having the right to have happiness and remove
suffering. We are also the same in possessing
the Buddha essence within our minds. So, you
va IoaI fru kho dau. Chung fa cung bnh dang
frong vIoc san co fanh Phaf. V fho, ban phaI
nghI rang co duoc fhan nguoI quy bau nay va
gap duoc Phaf phap Ia dIou raf hIom co. ac
bIof Ia ca KInh dIon va Maf dIon dou hIon
huu va ban da gap duoc nhung bac fhay ai
tbua. V vay, ban hay nghI rang: Toi pbai
nam /ay co boi nay oa nbanb cbong Jat Jcn
Cbanb Jang Cbanb giac o /oi icb cua bct
tbay oo so cbung sinb. ang su phaf khoI
quyof fam dung manh nhu vay, ban hay nghI:
Toi sc pbat tam Bo-Jc va Iap IaI phan phaf
nguyon| nhu fruoc.
Trong Ian fung doc fhu ba, ban non suy
ngam rang su vj ky gIong nhu mof ro cay doc.
Trong khI do su quan fam don nguoI khac
gIong nhu mof ro cay fhuoc va Ia coI nguon
cua duc hanh.
Ngay Iuc nay day, chung fa da duoc sInh
ra Iam nguoI va co kha nang phan bIof dung
saI, fof xau. Chung fa da gap duoc nhung ban
dong fu, co co hoI do hoc hoI Phaf phap, va
chung fa cung co co hoI do hoc hoI nhung
should think that you have found something
very rare when you attained this precious hu-
man life and met with the doctrine of the Bud-
dha. In particular, both doctrines of sutra and
tantra are present and you have met with mas-
ters of the Mahayana. Therefore, think, I must
seize this opportunity and before long attain the
state of an omniscient conqueror for the benet
of all countless sentient beings. By generating
such a courageous resolve you should think I
will cultivate this mind and repeat as before.
At the third recitation, you should reect that
self centeredness is like a poisonous root, while
consideration for others is like a medicinal root
and the source of the collection of virtue.
Right now, we have attained life as a human
being and are able to distinguish between good
and bad, right and wrong. We have met with
spiritual friends and had the chance to study
the Buddhas teachings and we have had the
opportunity to study the excellent works of the
fac pham cua cac hoc gIa va nhung daI su o
An o va Tay Tang. Tu nhung fac pham nay
chung fa da hoc bIof duoc su khac nhau gIua
caI dung va caI saI. o do, chung fa nhaf fhIof
phaI phan bIof duoc moI dIou dung saI.
Chung fa phan bIof dung saI nhu fho nao7
Taf ca chung fa dou mong muon franh duoc
kho dau. CoI nguon cua kho dau chnh Ia su
ch ky, v vay chung fa phaI fu bo no. Taf ca
chung fa dou ua fhch hanh phuc va coI nguon
cua hanh phuc chnh Ia su quan fam don
nguoI khac. Chnh v fho chung fa phaI khoI
day mof fhaI do quan fam don nguoI khac va
phaf frIon hon nua baf cu su quan fam nao da
co. Hon fho nua, chung fa con phaI duy fr cho
duoc dIou nay maI maI.
Nou ban hoI rang fam dung manh hoan
hao voI su hof Iong quan fam don IoI ch cua
nguoI khac Ia g7 o chnh Ia y fuong you
fhuong cham Io cho moI nguoI, Ia fam Bo-Jc
vj fha. Nou ban con fhac mac Iam fho nao
ma chu Phaf fon quy va cac vj aI o Taf
scholars and adepts of India and Tibet. From
these we have learned the difference between
right and wrong, therefore we must be able to
distinguish between right and wrong.
How do we distinguish between right and
wrong? We all want not to meet with suffering.
The root of suffering is self-centeredness, so
we must give it up. We all cherish happiness
and the root of happiness is having concern
for others. So, we must generate a consider-
ate attitude towards others and increase what-
ever consideration we have already generated.
What is more we have to keep on doing this
right up to the very end.
If you ask, what is that perfect courage pos-
sessing rm resolution that shows concern for
others welfare? It is the thought that cherishes
others, the altruistic mind of enlightenment. If
you also ask how the precious Buddhas and
ma chung fa hIon dang quan fuong nhu doI
fuong cua su quy y da phung su hof suc Ion
Iao cho chung sInh va Chanh phap; fh do
khong phaI v cac ngaI co fho xac khoo manh
cuong frang, nhu Jctsun Mi/a chang han, raf
you duoI vo maf fho chaf. Cac ngaI Iam duoc
nhu fho khong phaI nho vao fho xac, cung
khong do noI su dong dao hay gIau co, ma chI
nho vao fr fuo cua cac ngaI. Su khac bIof o
day chnh Ia y fuong fhanh fjnh fhuan khIof
Iuon mang IaI IoI Iac cho nguoI khac.
uc Phaf Ia hoan hao va co du moI duc
fnh, duoc frang nghIom boI ba muoI haI
fuong fof va fam muoI vo dop, v NgaI da
phaf fam fu bI. Trong fac pham Tbicb /uong
/uan |Pramavrttika), ngaI Dharmakrti Pbap
Xung|
1
co noI:
Nban cbinb ycu Jua toi su giac ngo /a
/icn tuc tbuc banb tam tu bi.
1
Ngu lhup Xong song vuo khoung tho ky 7, u mot trong
cuc do to cou ngu Dharmapla tHo lhup). 1hch oong
oun u mot bun gung cho 1up oong oun cou ngu
Dignga t1run-nu), dooc soun ru vuo khoung duo tho ky 6.
their offspring, who we presently visualize
as our objects of refuge, did great service to
sentient beings and the Buddha dharma. It is
not that they have huge strong bodies. Jetsun
Mila, for example, was physically weak. It is not
because of their bodies, nor because of their
troops, nor because of their wealth, it is only
because of their wisdom. The difference is the
pure thought which benets others.
The Buddha is faultless, possesses all
qualities, and is adorned by the 32 major and
80 minor marks, because he had generated
compassion. Dharmakirtis Commentary to the
Compendium of the Valid Cognition (Pramana-
vartika) says:
The main causal factor leading to enlight-
enment is the repeated practice of compas-
sion.
Tuong fu, frong baI ko quy knh dau fIon
cua Tap /uong /uan, ngaI Dignga Tran-na|
co noI rang, so dI duc Phaf fro fhanh mof bac
dang fon knh Ia v NgaI co fam nguyon Iam
IoI Iac cho moI chung sInh huu fnh.
1
VIoc
fhuc hanh fu bI dan foI fhuc hanh fr huo
nhan hIou fnh Khong va cuoI cung dan don
su fhanh fuu qua Phaf.
V y fuong Iam IoI cho nguoI khac Ia coI
nguon cua foan bo cac cong duc, chung fa non
xom chu Phaf, o Taf Ia nhung fam guong va
hoc hoI fu cong hanh cua cac ngaI. Vay cac
ngaI hanh xu nhu fho nao7 Cac ngaI khong
bao gIo co y djnh Iam fon haI baf cu aI. Cac
ngaI Iuon duy fr fam nguyon Iam IoI Iac cho
nguoI khac va fho hIon bang hanh dong gIup
do moI nguoI. Nou ban co mof fam nguyon
nhu fho va fhuc hanh cung fhoo cach nhu fho
fuc Ia ban da fro fhanh Phaf fu. Trong djp
1
Ngoyon vun hu cuo ko duo ton nuy u: pramabhtya
jagaddhitaiie praamya stre sugatya tyine Hun
dch: ,;,, Lo knh
thunh oong, o hoo tnh, 1on So, 1hon 1ho, Coo ho gu.
Likewise, in the rst verse of homage in the
Compendium of Valid Cognition, Dignaga men-
tions that the Buddha became a valid person be-
cause he possessed the mind wishing to ben-
et others. Practice of compassion leads to the
practice of wisdom realizing emptiness, which
nally leads to the attainment of Buddhahood.
Since the thought of beneting others is
the source of the entire collection of virtue, we
should take the Buddhas and their children as
our examples and learn from their mode of be-
haviour. And how do they behave? They never
maintain harmful intent towards anyone. They
maintain a wish to benet others and display
the conduct of beneting others. If you have
such will and conduct yourself in such a way,
you have become a follower of the Buddha. On
this occasion, when you have the wisdom to
nay, khI ban co du fr huo do fham gIa vao
hang ngu Phaf fu va sang suof phan bIof duoc
dung saI fh so co nguoI huong dan cho ban.
an hay can fhan dung bao gIo co y dI duong
faf.
Hom nay, cac ban dang dung fruoc nga ba
duong. an co fho dI Ion hoac dI xuong. an
co fho huong don hanh phuc vInh cuu hay su
huy dIof maI maI. HIon nay, su Iua chon nay
van frong fam fay ban. Chung fa non khaf
nguong noI guong chu Phaf va o Taf. NoI
ngan gon Ia fu frong fham fam ban hay phaf
khoI fam Bo-Jc chan fhuc huong don su gIac
ngo vIon man. Nou ban nghI rang mnh co
fho fhuc hanh duoc cac phap fu nay fh ban
phaI quyof fam khong bao gIo fu bo fam Bo-Jc.
Hay Iap IaI fhoo foI IoI nguyon phaf fam
Bo-Jc Ian fhu ba.
on day chung fa da hoan faf vIoc phaf
fam Bo-Jc. Ko fIop, chung fa duoc day Ia phaI
fuy hy. Chung fa raf may man da phaf khoI
duoc mof fam fhuc fof dop nhu vay, khI nhung
join the line of followers of the Buddha and the
wisdom to distinguish between right and wrong,
there is someone to guide you. You must be
careful never knowingly to leap from the cliff.
Today you are at a crossroads. You can
either go up or down. You can either head to-
wards permanent happiness or permanent de-
struction. At present the option is still in your
hands. We should aspire to follow the exam-
ples of the Buddhas and the Bodhisattvas. In
short, from the bottom of your heart generate a
genuine aspiration to attain the unsurpassable
state of complete enlightenment. If you think
you can practise the trainings, you have to re-
solve never to abandon this mind.
Repeat after me the words for generating
the mind of enlightenment for the third time.
With this we have nished generating the
mind of enlightenment. Next, we are told to re-
joice. We are very fortunate to have generated
?0 Phat tam Bo-e ?1 Generating the mind of enlightenment
dIou kIon noI fam va ngoaI canh dou hoI du.
ung bao gIo do fam fhuc fof dop nay fhoI
fhaf. KhI ban co gang fhuc hanh fam Bo-Jc,
ban co fho fhay Ia fhaf raf kho do Iam duoc
mof dIou g do co IoI cho hof fhay chung sInh
huu fnh. Nhung vo maf fInh fhan chung fa
nhaf fhIof phaI co su dung manh do phung su
IoI ch cua faf ca chung sInh huu fnh ma hoan
foan khong co chuf ac y doI voI baf cu chung
sInh nao. an nhaf djnh so daf duoc dIou nay
nou ban co gang phaf frIon fam dung manh.
Khong can fhIof phaI gIang gIaI g fhom vo
phan gIao phap ma foI vua frnh bay.
ay gIo vua dung muoI haI gIo, va noI day
Ia mof dja dIom dac bIof. O Tay Tang, xu so
cua chung foI, Xu Tuyof, fruyon fhong Kagyu
cua chung foI co bon dong fruyon Ion va fam
chI phaI nho, frong do dong rIkung Kagyu
gan day vua moI xay dung xong fu vIon moI
nay. Sau Io khanh fhanh, frong haI ngay qua
chung fa da fao duoc mof moI IIon kof fn
nguong voI nhau va su kIon nay da kof fhuc
such a good mind, when the external and inter-
nal circumstances have come together. Never
let this good mind decline. When you try to put
it into practice, you may nd that it is difcult to
do something for all sentient beings. But men-
tally we must have courage to work for the ben-
et of all sentient beings without holding ill will
towards any of them. You will accomplish this,
if you try to increase your courage. There is no
need to give any additional explanation of the
teachings I have already given.
It is exactly twelve oclock now. The place is
distinguished. In our country, the Land of Snow,
our Kagyu Tradition has four major and eight
minor divisions, of which the Drikung Kagyu
tradition has recently construct ed a new insti-
tute. After the inauguration, we have created a
religious connection with each other over the
last couple of days and this has been success-
mof cach fof dop. Taf ca chung fa phaI ghI
nho ky dIou nay frong fam. Taf nhIon| foI
khong can nhac nho nhung aI da quon fhuoc
voI su fu fap. Nou co aI frong cac ban khong
chu fam Iam don su fu fap fh fu nay cac ban
non fhay doI cach nghI cua mnh.
KhI mof gIa dnh fro non kha gIa hon,
ho so caI fhIon nhu cau an mac. Hom nay
chung fa da co co hoI hoc hoI duoc doI dIou vo
Chanh phap va da duoc dan nhap phan nao
vao y nghIa Chanh phap. Cac ban non caI
fhIon cung cach ung xu cua mnh do cho fhay
Ia ban da duoc gIau co hon vo Phap bao. Cac
ban khong non noI nang fho Io va nhung aI
fhuong caI co hung hang fh non cu xu hIon
hoa hon. Nhung aI frong cac ban von fhuong
hop hoI bun xIn fh hay mo rong ban fay ban
phaf|. Co nhung con nguoI ma khI vua mo
mIong ra ban da nghI ngay Ia ho dang noI
doI. V vay hay co gang han cho foI da nhung
IoI noI doI va cu xu chan fhaf. Iou nay raf
quan frong.
fully concluded. We should all keep this well
in mind. There is no need for me to tell those
who are accustomed to the practice. If some of
you are not very attentive to your practice, you
should change your colour from now on.
When a family becomes more prosperous,
they improve their clothes and eat better food.
Today, we have had this opportunity to learn
a little about the Dharma and have had some
introduction to the meaning of the Dharma. To
show that you have become richer in the Dhar-
ma wealth, your conduct should improve. You
should not speak roughly and those who are
usually quarrelsome and aggressive should be
gentler. Those of you who are normally miserly
should open your hands. There are some peo-
ple, who, the moment they speak to you, you
think he is lying. So, try to keep your lies to
a minimum and behave honestly. This is very
important.
NoI fom IaI, cho du ban khong fho Iam IoI
ch cho nguoI khac fh ch f cung dung Iam
haI ho. Hay Iuon ghI nho dIou nay. IoI khuyon
quan frong nhaf foI co fho dua ra cho ban Ia
hay gn gIu mof fraI fIm nhan hau. ay chnh
Ia phan sInh dong nhaf cua gIao phap. ua
fron non fang cua mof fraI fIm nhan hau fof
dop ma ban Iam faf ca moI vIoc nhu| hoc hoI,
cau nguyon hang ngay, fhuc hanh cac phap
fu va Iam cong vIoc kIom song. Nou ban co
fho Iam duoc nhu vay fh hy vong Ia moI vIoc
frong nhung kIop song fuong IaI cua ban so
ngay cang fro non fof dop hon.
CuoI cung, chung fa non cau nguyon va
hoI huong faf ca cong duc fu fap cho su hung
fhjnh cua Phaf phap noI chung va chan Iy co
fho rong fruyon khap Tay Tang noI rIong.
V fho, nguyon cho nhung IoI day frong KInh
dIon va Maf dIon mof Ian nua IaI hung fhjnh
o Tay Tang mof cach fhuan fjnh nhu fruoc
day; va nguyon cho dIou do gop phan fruc fIop
va gIan fIop vao hanh phuc nhaf fhoI cung
nhu hanh phuc vIon man cua hof fhay chung
sInh fung Ia mo fa.
In short, even if you cannot benet others,
at least do not harm them. Keep this in mind.
The most important advice I can give you is to
keep a kind heart, which is the very life of the
teaching. On the basis of a good kind heart you
should study, say your daily prayers, follow your
vocation or training and do the work by which
you earn your livelihood. If you can do this, in
future from life to life, there is hope that things
will get better and better.
Finally, we should pray and dedicate all our
virtuous practice for the ourishing of the Bud-
dhadharma in general and in particular that the
truth may prevail in Tibet. May the teachings of
sutra and tantra ourish once again in Tibet as
purely as before. And may that contribute di-
rectly and indirectly to the temporary and ulti-
mate happiness of all mother sentient beings.
?6 Phat tam Bo-e ?? Generating the mind of enlightenment
Nhan djp dac bIof nay, chung fa duoc fu
hop faI day, foI muon cam on nhung nguoI
da fch cuc fo chuc buoI hop maf nay. V fho,
chung fa hay cau nguyon cho vIoc sang Iap fu
vIon nay so fhanh fuu fhoo dung ky vong va
du fnh cua chung fa ma khong gap baf ky fro
ngaI nao.
NgaI 8akya Dagtri Pinpocbcy
1
va haI vj
Drikung Kyabgon,
2
cac vj Tu vIon fruong va
cac vj nhan fruyon fhua CIao phap khac cung
dou hIon dIon o day. ToI chac chan rang cac
ban so nhan Iay frach nhIom duy fr nhung
muc dch fof dop cua mnh. ToI mong moI cac
ban fIop fuc Iam nhu fho mof cach dung manh
frong gIaI doan kho khan nay. Hay quan fam
don suc khoo va Iam vIoc fch cuc. Taf ca chI
co fho tasbi Jc/ck! j Cbuc moi Jicu tot
/anb!]
1
V hon nuy dong duo dong troyon kya.
2
Cuc v hon nuy dong duo dong troyon Drkong Kugyo.
On this particular occasion we have gath-
ered at this place - and I want to thank those
who worked hard to organise it. So let us pray
that the establishment of Shedra and Drubdra
will be accomplished according to our hopes
and plans without hindrance.
Sakya Dagtri Rinpochey, the two Dri-
kung Kyabgons, Abbots and other Dharma
holders are here. I am sure that you will all
take responsibility and maintain your good
intentions. I request you to continue to do
so coura geously in this difficult time. Take
care of your health and work hard. Thats all
- tashi delek!
Tom /ai,
Bac bo tr, Bo Tat Quan Tbc Am,
a pbat Jai nguycn truoc cbu Pbat oa
Bo Tat.
La sc cbc cbo bao bo cbo Xu Tuyct.
Cau mong cbo kct qua tot Jcp jcua /oi
nguycn nay] sc nbanb cbong cbin mui
oao bom nay.
Cau mong cbo cbung ta nuoi Juong Juoc
tam Bo-Jc cao quy oa sicu oict,
Ma truoc Jay cbua tung Juoc nuoi Juong.
Va cau mong cbo tam Bo-Jc Ja Juoc
nuoi Juong sc kbong tboi tbat,
Ma ngay cang pbat tricn /on manb bon.
jch fu Tang ngu| sang Anh ngu : Vcn.
LbakJor, Dorjc Tsctcn va Jcrcmy Pussc//.
Trch fu: CH YANG, Tbc Voicc oj Tibctan
Pc/igion & Cu/turc, aI so 6.
Ion fap: PcJron Ycsbi va Jcrcmy Pussc//.
In short,
The protector, Avalokiteshvara,
Made vast prayers before Buddhas and
Bodhisattvas
To thoroughly take care of the Land of
Snow;
May the good result quickly ripen today.
May we cultivate the supreme precious
mind of en lightenment
That has not been cultivated
And may that which has been cultivated
not decline
But ourish higher and higher.
Translated by Ven. Lhakdor, Dorje Tseten and
Jeremy Russell.
From CH YANG, The Voice of Tibetan Religion
& Culture No.6
Editors: Pedron Yeshi & Jeremy Russell.
80 81
TON GAO CO THK
OONG GOP G CHO
NHAN LOA?
WHAT CAN RELIGION
CONTRIBUTE TO MANKIND
Bi ging ca
c t-lai Lt-ma XIV
The translation Group of this
book dedicate this work to His
Holiness the Dalai Lama 14th.
Nhng ngi thc hien
xin knh dang ban dch nay len
c at-lai Lat-ma XIV.
82 Ton giao co the ong gop g cho nhan loai? 83 What can religion contribute to mankind?
TON GAO CO THK OONG GOP G
CHO NHAN LOA?
Bu gung cuu ngu Tenzn Gyutso
Ouc Out-lu Lut-mu XV
T
ruoc khI fhao Iuan vo nhung dong gop
cua fon gIao, vIoc daf ra cau hoI rang
nhan IoaI can don nhung g co fho Ia huu ch.
Cau fra IoI don gIan Ia IoaI nguoI, fhaf ra
Ia faf ca chung sInh, fhuong xuyon fm kIom
hanh phuc, vuof qua nhung baf on va franh
xa dau kho. Cho du fung ca nhan hay nhom
nguoI co fho doI dIon baf ky van do g dI
chang nua, cho du ho gIau hay nghoo, co hoc
hay fhaf hoc, dIom chung Ia faf ca dou mong
moI daf duoc hanh phuc bon vung. Ia con
nguoI, faf ca chung fa dou co mof fhan fho
vaf chaf, fhInh fhoang dau om hay bj cac baf
on khac. Va chung fa dou co nhung cam xuc
WHAT CAN RKLGON
CONTRBTK TO MANKNO?
By Tenzin Gyatso
His Holiness the Dalai Lama XIV
Before discussing what religion can contrib-
ute, it may be helpful to ask what it is that man-
kind needs. The simple answer is that all hu-
man beings, in fact all beings, constantly seek
to nd happiness and to overcome problems
and avoid suffering. No matter what particular
problems individual people or groups of people
may face, whether they are rich or poor, edu-
cated or uneducated, what is equally common
to all is the wish for lasting happiness. As hu-
man beings we all have a physical body, which
at times gives rise to sickness and other prob-
lems, and we all have emotions, such as anger,
nhu gIan du, ghon hon va fham Iam; dong
fhoI fa cung co nhung fnh cam fch cuc nhu
you fhuong, bI man, fu fo, nhan nhuc... Taf
ca nhung dIou do dou nam frong ban chaf con
nguoI. Cung vay, moI nguoI dou mong muon
hanh phuc va khong muon kho dau.
Ngay nay, nho fIon bo khoa hoc ky fhuaf,
nhIou nguoI fron fho gIoI co cuoc song vaf
chaf duoc caI fhIon, huong nhIou fIon nghI
va co hoI ma cha ong ho fham ch chua fung
mo fuong don. Nhung nou hoI su phaf frIon
vaf chaf nay co fhaf su IoaI bo duoc dau kho
cua nhan IoaI hay khong fh cau fra IoI Ia
khong. Nhung kho dau can ban cua con nguoI
van con do. Con nguoI van khong co duoc caI
ho muon va van fu fhay mnh o frong nhung
hoan canh khong vuI. Mac du co nhIou fIon
nghI hon, nguoI fa van cam fhay co don, fhaf
vong va fam hon baf an.
Trong so nhung van do baf on ma foan
fho nhan IoaI phaI doI maf, co mof so nhu
fhIon faI, bao Iuf va han han chang han,
jealousy and greed, while on the positive side
we have love, compassion, kindness, tolerance
and so forth. These are all part of human na-
ture. Likewise, everyone wants happiness and
does not want suffering.
Today, due to progress in science and tech-
nology many people throughout the world expe-
rience some material improvement in their lives
and benet from facilities and opportunities that
their forefathers never even dreamt of. How-
ever, if we ask whether this material develop-
ment has really eliminated human suffering, the
answer is no. Basic human distress remains.
People continue not to get what they want and
nd themselves in unpleasant circumstances.
Despite greater comfort people experience
loneliness, frustration and mental restlessness.
Of the problems which face mankind as a
whole, some, like natural disasters, oods and
drought for example, we can do nothing about,
86 Ton giao co the ong gop g cho nhan loai? 8? What can religion contribute to mankind?
chung fa chang fho Iam g duoc ca, nhung co
nhung van do khac Ia do con nguoI fao ra.
Cac van do nay bao gom nhung mau fhuan
gIua con nguoI voI nhau vo chung foc, y fhuc
ho, fn nguong v.v... Iou nay raf dang buon,
v du cho mof nguoI co fhuoc baf ky chung foc
nao dI chang nua fh fruoc hof nguoI ay van
Ia mof fhanh vIon frong daI gIa dnh nhan
IoaI. Con noI vo y fhuc ho va fon gIao fh muc
dch Ia mang don IoI Iac cho con nguoI chu
khong phaI do Iam non fang cho su doI dau
va bao Iuc. Iou quan frong Ia phaI nho rang
muc dch cua cac y fhuc ho va fon gIao khac
nhau Ia phuc vu con nguoI va fhoa man nhu
cau cua ho. ChI rIong frong fho ky haI muoI|
da co haI fran daI fho chIon va nhIou cuoc
xung dof khu vuc, dong fhoI su gIof choc Iuc
nao cung fIop dIon quanh fa. HIon nay, chung
fa dou song frong hIom hoa haf nhan, chu you
Ia do xung dof vo y fhuc ho.
Mof nhom van do baf on khac do con
nguoI fao ra IIon quan don quan ho gIua con
but other problems are man-made. They in-
clude conicts that arise between human be-
ings over issues of race, ideology, religious
faith and so forth. This is very sad, for whatever
race a person belongs to he or she is primarily
a member of the human family. With regard to
ideology and religion, these things are intend-
ed to bring benet to people and not to be a
ground for antagonism and violence. It is im-
portant to remember that the purpose of differ-
ent ideologies, religious systems and so forth
is to serve human beings and fulll their needs.
In this century alone there have already been
two great world wars and many local conicts,
while killing continues to go on all around us all
the time. In the meantime we all live under the
nuclear threat, largely because of ideological
conicts.
Another category of man-made problems
concerns the relations between people and
nguoI va fraI daf, hay moI fruong song, Ia
nhung van do sInh fhaI va o nhIom. af ky
nhung kho khan nao ma nan pha rung, o
nhIom daf, nuoc va khong kh dang gay ra
cho fho ho chung fa, ro rang Ia so fro non foI
fo hon nhIou frong fuong IaI, fru phI chung fa
baf fay Iam mof dIou g do. Va dIou g do
Ia hoan foan co fho fhuc hIon, v day dou Ia
nhung van do baf on do chnh fa con nguoI
gay ra va v vay co fho duoc dung IaI hay f
nhaf Ia gIam fhIou nou fa muon.
HIon nhIon Ia su phaf frIon vaf chaf co
ch cho nhan IoaI va cung cap nhIou fIon nghI
can fhIof. Nhung chung fa da dI don mof fnh
frang can fhIof phaI xom xof IaI Ia IIou co
nhung IInh vuc phaf frIon nao khac ngoaI su
phaf frIon rIong bIof vo vaf chaf ma foI da
do cap o fron hay khong7 Su phaf frIon vaf
chaf da mang IaI cac fac dung phu: do Ia su
gIa fang fnh frang fInh fhan baf an, Io Iang
va so haI; va chnh nhung dIou nay doI khI
IaI fu bIou hIon fhanh bao Iuc. Cam xuc cua
con nguoI sa suf. V du, mac du su fhaf Ia
the earth or the environment, problems of ecol-
ogy and pollution. Whatever difculties defor-
estation and pollution of the earth, water and
air may present to our generation, they are
clearly going to be much worse in the future un-
less something is done. And something can be
done, because these are all problems made by
I man and thus can be unmade or at least re-
duced if we, choose.
There is no question that material develop-
ment is good for mankind and provides many
necessary benets. But we have reached a
point where it would be worthwhile examining
whether there are areas of development other
than the material one alone as I have already
mentioned. There are certain side-effects of
material development: there is an increase of
mental unease, worry and fear, and this in turn
sometimes expresses itself in violence. There
is a decline in human feeling. For example, al-
chIon franh Iuon fon faI xuyon suof Ijch su,
nhung co su khac bIof gIua chIon franh fay
doI gIua cac ca nhan frong qua khu va kIou
chIon franh dIou khIon fu xa nhu hIon nay.
Nou ban co dung mof con dao do gIof nguoI
fh dIou do fu nhIon Ia kho khan v ban phaI
chju dung vIoc doI maf nhn fhay mau nguoI
do do, nhn noI fhong kho cua nguoI do va
ngho fIong kou fhof dau don. Co mof caI g do
fu nhIon Iam ban chun fay. Nhung nou ban
dung mof khau sung fruong co ong ngam fh
vIoc do fro non vo cung do dang hon. Hau nhu
Ia vay, nou ban khong ban fam. Nan nhan
khong y fhuc duoc su hIon dIon cua ban, ban
chI can ngam, bop co, nhn dI cho khac va
fho Ia xong. I nhIon Ia fnh fho fro non foI
fo hon frong fruong hop su dung vu kh haf
nhan va cac vu kh dIou khIon fu xa khac. CaI
fhIou fhon o day Ia mof cam xuc con nguoI,
mof y fhuc frach nhIom.
Nou chung fa quan saf ky con nguoI fh
chung fa so fhay rang, bon canh kha canh
vaf chaf, con co mof you fo raf hIou dung
though it is true to say there has always been
ghting throughout history; there is a difference
between the hand-to-hand ghting between in-
dividuals in the past and the remotely controlled
warfare of the present. If you were to try to kill
someone with a knife it would naturally be dif-
cult because you have to be able to cope with
seeing his blood, his anguish and hearing his
screams of pain; natural restraint arises. But if
you use a rie with telescopic sights it is so much
easier, almost as it is if it did not concern you.
The victim is unaware of you, you simply aim,
and pull the trigger, look away and it is done. Of
course, the situation is even worse with regard
to nuclear and other remotely controlled weap-
ons. What is lacking here is a sense of human
feeling, a sense of responsibility.
If we look carefully at human beings we will
nd that besides the physical aspect, there is
another very effective factor - consciousness or
khac Ia y fhuc hay fam. O dau co con nguoI,
o do Iuon co y fhuc. o do, do gIam fhIou cac
van do baf on do con nguoI gay ra fh fam Ia
you fo chnh. u Ia nhung van do IIon quan
don kInh fo, bang gIao quoc fo, khoa hoc, ky
fhuaf, y hoc hay sInh fhaI, hay baf ky phuong
dIon nao, mac du co vo nhu chung nam ngoaI
fam kIom soaf rIong Io cua baf ky ca nhan
nao, dIom chnh van Ia dong co hanh dong
cua con nguoI. Nou dong co hanh dong Ia baf
can hay khong duoc can nhac fhan frong af
so nay sInh van do baf on. Nou co dong co fof
fh hanh dong fIop fhoo so phaf frIon fhoo
huong fof.
Co vo nhu phan frI fhuc, fr nao cua con
nguoI da phaf frIon raf nhIou va duoc fan
dung, nhung chung fa da co phan nao do xao
Iang phan fam hon; y foI muon noI don su
phaf frIon fhIon fam, fnh you, Iong bI man
va khoan dung. o fhIou dI phan fam hon
non mac du chung fa da phaf frIon raf nhIou
vo maf vaf chaf, dIou do van khong mang IaI
mind. Wherever there is a human being there is
always consciousness. So, in order to reduce
man-made problems the human mind is a key
factor. Whether they are problems of econom-
ics, international re lations, science, technology,
medicine, ecology or what ever, although these
seem to be issues beyond anyone indi viduals
control, the central point is still human motiva-
tion. If the motivation is careless or poorly con-
sidered, problems will arise; if the motivation is
good then the consequent ac tion will develop in
a positive way.
It seems that although the intellect, the
brain aspect of human beings has been much
developed and put to use, we have somehow
neglected the heart aspect, by which I mean
the development of a good heart, love, com-
passion, kindness and forgiveness. Due to this
lack of heart, al though we may have much ma-
su fhoa man hoan foan hay su bnh an frong
fam hon. Nhung g chung fa can Ia su phaf
frIon fInh fhan song song voI su phaf frIon
vaf chaf. Nou haI you fo nay kof hop fh faf
ca chung fa so cam fhay hanh phuc va bnh
an hon. Iom fhon chof o day Ia su phaf frIon
cam xuc co ban cua con nguoI, nghIa Ia su
chan fhaf, su coI mo chan fhanh, fnh you
chan fhaf, fhIon fam va su fon frong doI voI
nhung nguoI khac nhu anh chj om mof nha.
Van do hoa bnh daI Iau va fhaf su fron
fho gIoI IIon quan don con nguoI non cam xuc
noI fron cung Ia non fang co ban. VoI fam bnh
an, hoa bnh fhaf su fron fho gIoI co fho daf
duoc. O day, fam quan frong cua frach nhIom
ca nhan hoan foan ro rang, boI v frang fhaI
an bnh phaI duoc fao ra frong chnh fu fhan
moI nguoI, sau do moI co fho| duoc fao ra
frong gIa dnh va fIop don Ia frong cong dong.
o fao ra su an bnh noI faI, dIou quan
frong nhaf Ia fhuc hanh Iong bI man, fnh
you, su hIou bIof va fran frong con nguoI.
terial progress, it does not provide full satisfac-
tion or mental peace. What is needed is mental
development along with material development
if these are combined we shall all feel happier
and calmer. The key point is developing a basic
human feeling, which means genuine sincerity,
genuine openness, genuine love and kindness
and respect for others as brothers and sisters.
The question of genuine lasting world
peace concerns human beings, so this human
feeling is also the basis for that. Through inner
peace, genuine world peace can be achieved.
Here the importance of individual responsibility
is quite clear, for an atmosphere of peace must
be created within oneself, then it will be created
in the family and then in the community.
In order to create inner peace, what is most
important is the practice of compassion and
love, human understanding and respect for hu-
Nhung fro Iuc Ion nhaf cho vIoc nay Ia su
gIan du, fhu han, Io so, nghI ky. V fho, frong
khI nguoI fa van noI chung chung vo vIoc gIaI
fru quan bj fron fho gIoI, fh mof kIou buong
vu kh frong noI fam Ia can fhIof. Van do o
day Ia IIou chung fa co fho gIam fhIou nhung
fu fuong fIou cuc nay va gIa fang nhung fhaI
do fch cuc duoc khong7 Chung fa co fho suy
xof frong doI song hang ngay cua mnh do
xom su gIan du co chuf gIa frj nao khong, va
fuong fu, chung fa co fho suy nghI vo cac fac
dung fIou cuc hay fch cuc cua Iong bI man va
fnh you.
Iay v du, v con nguoI Ia nhung dong vaf
xa hoI non ho co ban fof Ian ban xau. Nhung
nguoI Iuc nao cung gIan du fh frong hau hof
cac fruong hop raf hIom khI co su bnh an
frong fam hon, nhung nhung nguoI ban chaf
fram fInh fhuong duoc an on hon va co nhIou
ban bo fhaf su, Ia nhung nguoI ban saf canh
bon ho khI fhanh cong cung nhu Iuc fhaf baI.
Nhung nguoI ban nhu fho khong fho co duoc
nho vao su gIan du, ganh ghof hay fham Iam,
man beings. The most powerful obstacles to
this are anger, hatred, fear and suspicion, so
while people talk about disarmament in the
world at large, some kind of internal disarma-
ment is necessary. The question is whether we
can minimize these negative thoughts and in-
crease positive attitudes. We can examine our
daily life to see if there is any value in anger
and likewise we can think about the negative or
positive effects of compassion and love.
For example, since human beings are so-
cial animals they have good friends and bad
friends. People who are always angry have in
most cases very little mental peace, but those
who are calm by nature have more peace and
more true friends, true friends who remain with
them through success and failure. Such friends
are not acquired through anger, jealousy or
ma Ia nho vao fnh you chan fhaf, Iong bI
man, su coI mo va chan fhanh. Nhu vay, ro
rang nhung fu fuong fIou cuc Ia fac nhan huy
hoaI hanh phuc va nhung fu fuong fch cuc Ia
nhan fo fao ra hanh phuc.
Mac du su gIan du doI khI co vo nhu mof
you fo phong vo, nhung fhuc fo fh no huy
hoaI su bnh an va hanh phuc cua chung fa va
fham ch huy hoaI ca kha nang fhanh cong.
Su fhanh cong hay fhaf baI phu fhuoc vao su
khon ngoan va fr fhong mInh cua con nguoI,
Ia nhung you fo khong fho hoaf dong fof duoI
anh huong cua su gIan du. KhI chung fa dang
chju anh huong cua su gIan du va fhu han,
nang Iuc phan doan cua chung fa bj suy you.
Hau qua Ia chung fa fhoo duoI nhung muc fIou
saI Iam hoac ap dung phuong phap saI va dIou
nay dan don fhaf baI. Vay fh v sao gIan du
IaI sInh khoI7 V frong fham fam co mof noI
so haI nao do, cho non so haI Ia nguyon nhan
cua fhaf baI.
Nhung phuong phap fof nhaf va manh mo
nhaf do xoa bo su gIan du Ia Iong khoan dung
greed, but through honest love, compassion,
openness and sincerity. So, it is quite clear that
negative thoughts are destroyers of happiness
and that positive thoughts are creators of it.
Although anger may sometimes seem like
a defender, in fact it destroys our peace and
happiness, and even destroys our ability to
succeed. Success or failure depends on hu-
man wisdom and intelligence which cannot
function properly under the inuence of anger.
When we are under the sway of anger and ha-
tred our power of judgement is impaired. As a
result we pursue the wrong aims or apply the
wrong method and this leads to failure. Why
then does anger arise? Because deep down
there is some kind of fear, so fear is a cause of
failure.
The best and the most powerful methods
for eliminating anger are tolerance and pa-
va nhan nhuc. oI khI nguoI fa co an fuong
rang khoan dung va nhan nhuc Ia khong co
ca fnh, fhIou cam xuc, nhung fhaf ra khong
phaI vay, chung sau sac va hIou qua hon nhIou
so voI su hoan foan dung dung. Mof so nguoI
cung cam fhay rang Iong khoan dung va nhan
nhuc Ia dau hIou cua su you duoI. Nguoc IaI,
chnh san han va fhaf vong moI Ia nhung dau
hIou cua su you duoI. CIan du phaf sInh fu so
haI va so haI phaf sInh fu su you duoI hay
fu fI. Nou ban co Iong can dam va qua quyof,
ban so bof so haI hon va kof qua Ia ban f
gIan du hay fhaf vong hon.
HIon nay vIoc fhuc hanh cac phuong phap
do gIam bof su gIan du va phaf frIon Iong
khoan dung co fho duoc ap dung cho moI ho
fhong fn nguong, fham ch cho ca nhung
nguoI khong co duc fIn, boI v Ia con nguoI fh
aI cung can don Iong khoan dung va su can
dam. Thoo quan dIom Phaf gIao, co chn doI
fuong hay fnh huong Iam khoI sInh su gIan
du: do Ia nhung fnh huong |1) khI foI da bj
tience. People sometimes have the impression
that tolerance and patience are neutral, lack-
ing feeling, but they are not, they are much
deeper and more effective than mere indiffer-
ence. Some people also feel that tolerance and
patience are signs of weakness. On the con-
trary, anger, hatred and frustration are a sign
of weakness. Anger comes from fear and fear
comes from weakness or a feeling of inferior-
ity. If you have courage and determination, you
will have less fear and consequently you will be
less frustrated and angry.
Now, the practice of methods to reduce an-
ger and increase tolerance is adaptable to ev-
ery religious system, even for those people who
have no faith at all, for so long as you are a hu-
man being you will always need tolerance and
courage. From a Buddhist point of view there
are nine objects or situations which give rise to
anger: situations in which I have been harmed, I
ham haI, |2) dang bj ham haI hoac |3) so bj
ham haI; fuong fu, Ia nhung fnh huong khI
|4) nhung nguoI fhan cua foI da bj ham haI,
|5) dang bj ham haI hoac |6) so bj ham haI; va
nhung fnh huong |7) khI nhung ko fhu cua foI
da duoc hanh phuc, |8) dang hanh phuc hoac
|9) so hanh phuc. Trong do, nghIom frong
nhaf Ia fnh huong khI foI dang bj ham haI.
Vao nhung Iuc do, cach doI frj gIan du Ia
xom xof ban chaf cua doI fuong dang fhuc su
ham haI chung fa, xof ky xom no dang ham
haI chung fa mof cach fruc fIop hay gIan fIop.
CIa su chung fa dang bj danh bang mof cay
gay. CaI g fruc fIop Iam haI fa7 Cay gay.
Con nguyon nhan sau xa nhaf dang gIan fIop
Iam haI fa khong phaI Ia ko dang cam gay
ma Ia con gIan fhuc day nguoI do danh fa. o
do, chung fa khong non fuc gIan voI ban fhan
nguoI do.
Mof phuong phap khac co fho hIou qua
frong mof so fnh huong nhaf djnh, Ia khI
dang bj nguoI nao do ham haI, hay nghI rang
am being harmed, or I will be harmed; similarly,
situations in which my dear ones were harmed,
are being harmed or will be harmed; and situ-
ations in which my enemies were happy, are
happy or will be happy. Of these, perhaps the
most important is the situation in which I am
being harmed.
At such times, a way to counter anger is
to investigate the nature of the object which is
actually harming us, examining whether it is
harming us directly or indirectly. Suppose we
are being hit with a stick, what is directly do-
ing us harm? the stick. The root cause which
harms us indirectly is not the person wielding
the stick, but the anger which motivates him to
hit us, so it is not the person himself with whom
we should feel angry.
Another method which can be effective in
certain circumstances is, when someone is
harming us to remember at the time that we
Iuc do chung fa co fho gap kho khan hay dau
kho hon fho nhIou. KhI fa nhan ra rang co
nhung dIou fo haI hon nhIou co fho da xay
don cho fa fh nhung kho khan ma fa dang
doI dIon so gIam nho dI va do gIaI quyof hon.
Phuong phap nay co fho duoc ap dung cho moI
van do baf on. Nou ban nhn mof van do o cu
Iy gan fh frong no co vo raf Ion nhung khI
nhn fu xa fh no frong bo hon nhIou va dIou
nay co fho gIup doI frj con gIan. Tuong fu,
khI mof fham kjch xay ra, vIoc chung fa phan
fch xom co bIon phap khac phuc nao hay
khong Ia raf huu ch, va nou fhuc su khong
co cach nao khac phuc fh Io Iang cung vo ch.
Su gIan du Ia ko fhu fhuc su cua chung fa.
Cho du no o frong Iong cua fa, ban bo fa hay ko
fhu fa fh no van Ia ko fhu fhuc su. No khong
bao gIo fhay doI, ban chaf cua no Iuon Ia gay
haI. Nhung con nguoI fh khong phaI Iuon co
ban chaf gay haI. Hom nay nguoI ay co fho Ia
ko fhu fo haI nhaf cua ban nhung ngay maI
hoac nam sau anh fa co fho fro fhanh nguoI
could be experiencing far greater difculties
and worse sufferings. When we recognize that
there are much worse things that could hap-
pen to us, the difculties that we are facing are
reduced and become easier to cope with. This
technique can be applied to all sorts of prob-
lems. If you look at a problem close to, it seems
very big, but from a distance it appears much
smaller, and this can help counter anger. Simi-
larly, when a tragedy takes place, it can help if
we analyse whether there is any way of over-
coming it, if there really is not, then there is no
use in worrying about it.
Anger is our real enemy. Whether it is in our
mind, our friends mind or our enemys mind,
anger is the real foe. It never changes; its na-
ture is always harmful. However, a human being
does not always have a harmful nature, he may
be your worst enemy today, but tomorrow or
next year he may become your best friend. So,
ban fof nhaf. o do, khI mof nguoI dang cu xu
nhu ko fhu va Iam haI fa, fa khong non oan
frach nguoI ay. ong co cua nguoI ay so co
ngay fhay doI. CaI dang frach fhuc su Ia con
gIan hay fhaI do fIou cuc cua anh fa. MoI khI
con gIan froI day frong baf ky nguoI nao fh
no Iuon gay rac roI.
o doI frj con gIan, chung fa can phaf
frIon Iong nhan nhuc va khoan dung. Trong
y nghIa do, do ron Iuyon Iong nhan nhuc va
khoan dung fh chung fa can co mof ko fhu,
mof ko fhu Ia con nguoI. Nou khong fh fa
khong co co hoI fhuc hanh. Cho du ko fhu co
dong co xau hay fof fh fnh huong dou co IoI
cho chung fa v su gay haI cua ko do fao co
hoI cho fa phaf frIon fam nhan nhuc va fhu
fhach suc manh noI fam cua fa. VoI cach nghI
nhu fho, chung fa co fho xom ko fhu Ia dang
do fa bIof on hon Ia doI fuong do fa nguyon
rua.
Cho du vay, xof vo hanh vI fh ko nao
hanh dong mof cach phI Iy gay haI cho nguoI
when a human being is behaving like an enemy
and doing us harm, we should not blame the
person one day his motivation may change.
The real blame should be put on his anger or
negative attitude. Whenever anger arises, who-
ever it arises in, it is always a trouble-maker.
In order to counter anger we need to in-
crease patience and tolerance. In that sense,
in order to practice patience and tolerance, we
need an enemy, a person who is an enemy.
Otherwise we have no opportunity to practice
them. Whether the enemy has a good or a bad
motivation, as far as we are concerned the situ-
ation will be benecial, for his harming us pro-
vides an opportunity for us to increase patience
and test our inner strength. If we think in this
way, we can see our enemy as someone to
whom we should be grateful, rather than as an
object of abuse.
Nevertheless, when it comes to taking ac-
tion, if someone is behaving unreasonably and
khac va Iam nhu fho mof cach fhuong xuyon
fh cuoI cung ko do so chuoc Iay dau kho. Nou
ban hIou fhaf ro rang fnh fho fh ban co fho
dung don bIon phap doI frj can fhIof mof cach
co fon frong, khong mIof fhj. Trong nhung
fnh huong nhu vay, chung fa non hanh dong
do ngan chan nguoI khac hanh xu phI Iy, v
nou khong fh su vIoc so foI fo hon. Khong
nhung chung fa duoc phop hanh dong doI frj
nhu fho ma con Ia fhuc su non hanh dong;
su khac bIof Ia chung fa khong hanh dong v
gIan du ma voI mof y nguyon vj fha.
Thom mof phuong fhuc nua do doI frj con
gIan Ia dua fron Iong bI man va su fon frong
nguoI khac sau sac. O day, mof fhaI do vj
fha chan fhaf raf quan frong. Vo co ban, con
nguoI Ia nhung dong vaf xa hoI, khong fho
fon faI nou khong co nguoI khac. o do, v su
song con cua chnh ban, hanh phuc va fhanh
cong cua chnh ban, ban can don nguoI khac.
ang cach gIup do nguoI khac, quan fam va
chIa so voI noI kho cua nguoI khac, cuoI cung
harmfully towards other beings and he or she is
doing so continually, then ultimately he or she
will suffer. If you understand the situation clear-
ly, then respectfully and without scorn you can
take necessary counter-action. In such situa-
tions we should take action to stop other people
behaving unreasonably, because unless we do
so things will just get worse. We are not only
allowed to take such counter-action, but indeed
we should; the difference being that we do so
not out of anger but with an altruistic intention.
A further way to counter anger is based on
compassion and a deep respect for others. In
this a genuine altruistic at titude is very impor-
tant. Basically, human beings are social ani-
mals, without others you simply cannot survive.
There fore, for your own survival, your own hap-
piness and your own success, you need oth-
ers. By helping other people, being concerned
fh ban so gaf haI duoc phan IoI Iac cho chnh
mnh.
Iou nay cung co fho van dung fron
phuong dIon vI mo, chang han nhu cac van do
IIon quan don non kInh fo fho gIoI. Nou ban
fhoo duoI chnh sach mof chIou fh ban co fho
fam fhoI gaf haI mof so IoI ch, nhung vo Iau
daI ban co fho so chju fon fhaf nhIou hon.
Nou chnh sach do dua fron mof fam nhn
rong Ion hon, mof fhaI do vj fha hon, fh kof
qua daf duoc so fof hon. Trong IInh vuc kInh
fo ngay nay, chung fa ngay cang phu fhuoc
Ian nhau, khong nhung gIua cac quoc gIa voI
nhau ma con Ia gIua cac Iuc dja. Nhung nuoc
fIou fhu nhIou nhaf buoc phaI quan fam don
noI ho khaI fhac nguyon vaf IIou do vIoc fIou
fhu khong bj gIan doan; nou khong fh mof
ngay nao do so nay sInh cac van do rac roI
Ion. Nhung dIou nay ngay cang fro non ro rof
hon do hau qua cua cuoc khung hoang nang
Iuong, ho sau ngan cach mo rong gIua mIon
ac va mIon Nam, gIua cac nuoc gIau va cac
about other peoples suffering and sharing in it,
you will ultimately gain some benet yourself.
This is also applicable on a larger scale, for
example, with regard to the worlds economic
problems. If you follow one sided policy, al-
though you may gain something temporarily, in
the long run you may lose more. If the pol icy is
based on a wider perspective, a more altruis-
tic at titude, it will produce a better result. In the
eld of economics today, we are all increasingly
dependent on each other, not only from country
to country, but from conti nent to continent. The
nations who consume the most ought to reect
on where they get the materials which allow
such consumption to go on; otherwise one day
it will be a cause of big problems. These things
are becoming steadily clearer as a result of the
energy crisis and the widening gap between
the North and the South, the richer and poorer
nuoc nghoo. Nou fnh hnh cu fIop dIon fh
chac chan so nay sInh nhIou van do baf on,
nhung nou chung fa nghI don cach fhuc do
fhay doI dIou do fh dIom mau chof Ia fhaI do
vj fha.
CIo day, vIoc phaf frIon cac fhaI do fch
cuc nhu fnh you fhuong va Iong bI man, nhan
nhuc va khoan dung hay su chan fhanh hIou
bIof Ian nhau gIua con nguoI khong chI don
fhuan Ia mof van do fon gIao, ma Ia mof dIou
kIon song con. oI khI foI nhac don dIou do
nhu mof fon gIao chung. o Iam mof nguoI
fof frong cuoc song hang ngay fh moI nghI Io
hay frIof Iy dou khong can fhIof. Iam nguoI
fof co nghIa Ia: hay phung su nguoI khac nou
co fho, nou khong fh hay kIom cho khong
gay fon haI cho ho.
Nhung du sao fh cac fon gIao khac nhau
dou fhuc su co frach nhIom frong vIoc nay.
Van do khong phaI Ia hof fhay moI nguoI dou
phaI co nIom fIn fon gIao, ma dung hon Ia su
dong gop cua moI mof fon gIao cho nhan IoaI.
countries. If the situation continues, it will de-
nitely create problems, but if we think about
how it can be changed, de veloping an altruistic
attitude is the key point.
Now, developing such attitudes as love and
compas sion, patience and tolerance, genuine
understanding bet ween human beings is not
simply a religious matter, but a condition for
survival. Sometimes I refer to it as a universal
religion. To be a good human being in day to
day life, neither philosophy nor rituals are nec-
essary. To be a good human being means: if
possible to serve other people, if not, refrain
from harming them.
Nevertheless, the various different religions
do have responsibilities along these lines. It is
not that everybody should become religious
minded, but rather that each of the various re-
Taf ca cac bac fhay vI daI frong qua khu dou
fhuyof gIang gIao Iy fon gIao cua ho v IoI ch
cho nhan IoaI va frong mof so fruong hop Ia
v IoI ch cho hof fhay chung sInh huu fnh.
Chac chan Ia cac vj khong day chung fa quay
roI nguoI khac.
Nhung nhom va ho fhong fon gIao khac
nhau can co su cong hIon dac bIof, khong phaI
cho su phaf frIon vaf chaf, ma Ia su phaf frIon
fInh fhan. Phuong cach dung dan do vuon don
fuong IaI cua chung fa Ia kof hop ca haI you fo
nay, v con nguoI non su dung mof nua nang
Iuong vaf chaf va fInh fhan cho su phaf frIon
vaf chaf va nua con IaI cho su phaf frIon noI
fam. Nou chung fa qua nhan manh don kha
canh vaf chaf fh khong fhoa dang, v phuong
cach do dua fron vaf chaf von khong ho co
cam xuc, kInh nghIom va y fhuc. KhI fho gIoI
nay con chua bj nhung nguoI may fhong frj
fh fa van con can don fon gIao. V chung fa
Ia con nguoI, chung fa co cam xuc va kInh
nghIom, co noI dau va nIom vuI; va khI nhung
ligions can contribute to mankind. All the great
teachers of the past gave their vari ous religious
teachings for the benet of humanity and in
some cases, even for the benet of all sentient
beings. Cer tainly, they did not teach us to dis-
turb people.
The various different religious groups and
systems have a special contribution to make,
not to material development, but to mental de-
velopment. The proper way to approach our fu-
ture is a combination of these two, as human
beings our physical and mental energy should
be spent half on material development and half
on inner development. If we over-emphasize
the material side, it is insufcient, because it
is based on matter which has no feeling, no
experience and no consciousness. Until the
world comes to be dominated by robots, we will
need religion. Because we are human beings
we have feelings and experiences, pains and
dIou nay van con fon faI fh chI rIong nhung
fhu nhu fIon bac khong fho mang IaI hanh
phuc. VIoc chung fa co cam fhay hanh phuc
hay khong phu fhuoc phan Ion vao fhaI do
fInh fhan va cach suy nghI cua chung fa.
MoI mof fon gIao frong cac ho fhong fn
nguong khac nhau, du do Ia Phaf gIao, ThIon
chua gIao, HoI gIao, o ThaI gIao hay mof
frong nhIou ho phaI fhuoc An o gIao, dou
co mof ky fhuaf dac bIof, mof phuong phap
dac bIof nao do do daf duoc muc fIou fron.
KhI fa noI chuyon voI cac hoc gIa fon gIao
hay nhung nguoI dang fu fap, chang han nhu
khI fa fIop xuc voI cac fn do ThIon chua gIao
ngoan dao, ngay ca khI khong noI g ca fh
fa van cam nhan duoc rang ho da daf mof
fhanh fuu nao do. ay Ia kof qua fu fap fhoo
fruyon fhong rIong cua ho va Ia bang chung
cho fhay khong nhung cac fon gIao fron fho
gIoI dou cung nham don mof dch chung ma
con co kha nang Ian fIom nang dao fao nhung
con nguoI fof. Tu quan dIom nay, chung fa do
pleasures and as long as these circumstances
persist, things like money alone cannot bring
happiness. Whether or not we do experience
happiness is largely dependent on our mental
attitude and way of thinking.
Each of the various religious systems,
whether it be Buddhism, Christianity, Islam,
Judaism or one of the many kinds of Hindu-
ism, has some special technique, some special
method to achieve that goal. When we talk with
religious scholars or practitioners, for example
when we meet sincere Christian practitioners,
even without speaking we can feel they have
achieved something. This is a result of their
own tradition and is an indication that all the
worlds religions are not only aiming at the
same object, but have the ability and potential
to produce good human beings. From this point
dang boc Io su fon frong doI voI cac fon gIao
khac nhau.
Co mof fhuc fo Ia con nguoI co xu huong
franh chap Ian nhau frong nhIou IInh vuc,
frong khI do fon gIao Ia you fo duy nhaf hoa
gIaI su huy hoaI cua con nguoI. Nhung dIou
baf hanh Ion Ia chnh ban fhan fon gIao cung
co fho bj su dung nhu mof cong cu Iam fang
fhom chIa ro va xung dof. Va mof fhuc fo
khac nua Ia khong fho baf hof fhay moI nguoI
dou phaI co nIom fIn fon gIao. Khong fho co
chuyon moI nguoI dou fro fhanh fn do Phaf
gIao hay ThIon chua gIao hay baf ky mof fon
gIao nao khac. Tn do Phaf gIao van so Ia fn
do Phaf gIao, fn do ThIon chua gIao van so Ia
fn do ThIon chua gIao va nguoI khong co fn
nguong van so Ia nguoI khong co fn nguong.
ay Ia fhuc fo, du chung fa co fhch nhu vay
hay khong. o do, vIoc fon frong quan dIom
cua nguoI khac Ia raf quan frong. Nou nguoI
fa co nIom fIn, chap nhan mof Iy fuong nao
do va cam fhay mnh da fm ra mof phuong
phap hIou qua nhaf do fu hoan fhIon mnh fh
do Ia dIou fof va ho cu fIop fuc fhuc hanh. Ho
of view we can easily develop respect for differ-
ent religions.
It is a reality that there are many areas in
which we human beings tend to ght, while re-
ligion is the only factor which acts as a remedy
for human destruction. That religion itself can be
used as an instrument for creating further divi-
sions and provoking more ghting is very unfor-
tunate. It is another reality that it is impossible
for all human beings to become religious mind-
ed. There is no question of all human beings
becoming Buddhists, or Christians, or anything
else. Buddhists will remain Buddhists, Chris-
tians will remain Christians, and non-believers
will remain non-believers. Whether we like it or
not this is a fact, so respect for others peoples
views is very important. If people have faith, ac-
cept some ideal and feel they have found the
most benecial way of improving themselves,
this is good, they are exercising. Their right to
co quyon Iua chon. Con nhung nguoI khong co
nIom fIn, fham ch cam fhay fon gIao Ia saI,
cung f nhaf co duoc IoI ch nao do fu quan
dIom chong fon gIao cua ho, cung Ia quyon Iua
chon cua ho.
KhI fa van Ia nhung con nguoI va Ia cong
dan cua fho gIoI nay fh chung fa van phaI
song chung voI nhau. V fho chung fa khong
non quay roI Ian nhau ma phaI nhan fhuc
rang chung fa dou Ia anh chj om mof nha.
Co nhung co so raf ro rof do phaf frIon cac
moI IIon ho gan guI hon gIua cac frIof Iy, cac
fon gIao, cac fruyon fhong khac nhau va hIon
nay dIou nay raf quan frong. ToI vuI mung
nhan fhay nhung fn hIou Iac quan vo mof su
chuyon bIon fhoo chIou huong nay, dac bIof Ia
su fhong cam sau xa hon gIua cong dong Phaf
gIao Tay Tang va cac vj fu sI cung nhu nu fu
ThIon chua gIao.
Tuy nhIon dIou quan frong Ia phaI hIou
rang fuong IaI cua fon gIao va nhung g fon
gIao co fho cong hIon cho nhan IoaI khong chI
Ia van do gIu gn cac fu vIon, ma phu fhuoc
follow their own choice. Those who have no
faith, who even feel religion is wrong, at least
derive some benet from their anti-religious
outlook, which is their right too.
As long as we remain human beings and
citizens of this world, we have to live together,
so we should not disturb each other, but real-
ize that we are all brothers and sisters. There
are very clear grounds for developing closer
relations between the various different philoso-
phies, religions and traditions and this is very
important at present. I am glad to see positive
signs of a movement in this direction, especially
of a closer understanding between the Tibetan
Buddhist community and Christian monks and
nuns. We Tibetans have many things to learn
from other traditions.
However, it is important to understand that
the future of religion and what it can contribute
to mankind is not merely a matter of preserv-
raf nhIou vao su fhuc hanh cua fung ca nhan.
Nou ban chap nhan mof fon gIao nao do fh
ban phaI fhuc hanh fhoo fon gIao do| mof
cach chan fhanh, khong gIa fao. o do, dIou
quan frong Ia phaI nam hIou duoc phan fInh
you, hIou duoc muc dch cua fon gIao ma ban
dang fhoo va kof qua so Ia nhung g. Sau do,
nou ban fhuc hanh dung fh ban fhan ban so
Ia mof dIon hnh cho nhung IoI ch cua fon
gIao.
Vo maf gIao Iy, co nhung khac bIof dang
ko gIua cac fon gIao. V du nhu fhoo gIao Iy dao
Ky-na va Phaf gIao fh khong co dang sang
fao, khong co Thuong do. Xof don cung fh
moI nguoI gIong nhu mof dang sang fao cua
chnh mnh, boI v dao Phaf gIaI fhch rang,
bon frong y fhuc rIong cua moI nguoI dou co
mof IoaI fhuc vI fo va sau fham nhaf, doI khI
duoc goI Ia fjnh quang. Thuc vI fo nay gIong
nhu mof dang sang fao, nhung ngu frj sau
fham frong chnh Iong nguoI. o do, khong
ho co mof suc manh sang fao| nao khac kIou
nhu Thuong do. V da so cac fon gIao khac
ing institutions, but depends very much on in-
dividuals own practice. If you accept religion
you should practice it sincerely, not articially.
Therefore, it is important to grasp the essence,
to understand what the aim of your religion is
and what its results will be. If you then practice
properly, you yourself will present an example
of the benets of religion.
In the eld of philosophy there are sig-
nicant differ ences between religions. For in-
stance, according to the Jain and Buddhist
teachings there is no creator, there is no God.
Ultimately one is like a creator oneself, for ac-
cording to the Buddhist explanation there is
within ones own conscious ness an innermost
subtle consciousness, sometimes called clear
light, which resembles a creator, but is deep
within oneself. Consequently, there is no oth-
er force involved such as God. Now, as far as
most other religions are concerned, the central
daf frong fam fn nguong vao Thuong do non
o dIom nay chung fa co fho fhay nhung khac
bIof Ion vo gIao Iy.
Tuy nhIon, fhay v dung IaI o nhung khac
bIof, co mof cau hoI quan frong hon Ia: muc
dch cua cac fon gIao va frIof Iy khac nhau
nay Ia g7 Cau fra IoI Ia: chung co cung mof
muc dch gIong nhau, dom IaI IoI Iac foI da
cho nhan IoaI. Trong IoaI nguoI co raf nhIou
can co khac nhau non doI voI nguoI nay fh
gIao Iy nay Ia co hIou qua nhung doI voI nguoI
khac fh gIao Iy hay phuong phap fhuc hanh
khac so hIou qua hon. Hoa duoc nguoI fa ua
fhch, mof doa hoa da dop nhung nhIou doa
hoa IaI cang dop hon. Cang co nhIou fhu fh
so co co hoI do Iua chon caI phu hop voI fhj
hIou va so fhch cua ban. Tuong fu, co nhIou
gIao Iy va frIof Iy Ia dIou fof. Cung gIong nhu
chung fa dung fhuc an do nuoI duong co fho
vaf chaf, fon gIao va cac y fhuc ho Ia fhuc an
cho fam fhuc.
Co nhung khac bIof gIua chung fa ngay
ca frong pham vI vaf chaf gIoI han, v khuon
belief is in God, so we can see here wide differ-
ences in philosophy.
However, instead of dwelling on differ-
ences a more important question is what is
the purpose of these different systems and
philosophies? The answer is that the purpose
is the same, to bring the maximum benet to
humankind. There are so many different men-
tal dispositions among human beings, that for
certain people certain traditions are more effec-
tive and for other people other traditions and
practices are more effective. Flowers are very
pleasing, one ower is beautiful, but a combi-
nation is even more beautiful. If there is more
variety, you have the opportunity to choose ac-
cording to your taste and liking. Similarly, it is
good to have many different religious teachings
and many different philosophies. Just as we eat
food to support our physical bodies, religions
and ideologies are food for the mind.
There are differences between us even in
the limited physical sphere, for our small human
maf nho bo cua con nguoI cung da co nhIou
dac dIom khac bIof nhau. Tam cua chung fa
khong phaI vaf fho ran ma rong Ion nhu hu
khong non co nhIou fhIon huong khac nhau
Ia Io fu nhIon. V Iy do nay, chI mof fon gIao
va mof frIof fhuyof khong du do Iam fhoa
man foan nhan IoaI. Nhung g chung fa can
nham foI, voI su Iuu fam don hanh phuc cua
nhan IoaI, khong phaI Ia hy vong caI bIon
moI nguoI vo mof fon gIao, khong phaI Ia
phaf frIon mof fon gIao chIof frung duy nhaf
fu cac fon gIao khac. Chung fa co fho danh
gIa cao va ngoI khon cac dIom fuong dong va
fon frong nhung pham fru khac bIof. Chac
chan co nhung kha canh ma cac fon gIao co
fho hoc hoI Ian nhau ma khong can phaI fu
bo nhung dac frung cua mnh. V du nhu cac
fn do ThIon chua gIao co fho fhay cac phuong
phap phaf frIon su fap frung fu fuong cua
Phaf gIao, huong fam vao mof dIom, Ia huu
ch. Co nhIou cach do fhuc hIon dIou nay, nhu
Ia nho vao fhIon djnh...; cung nhu co nhIou
phuong phap do phaf frIon Iong khoan dung,
faces contain many distinguishing features. Our
minds are not of solid substance, but are vast
as space, so naturally there are many different
mental dispositions. For these reasons one re-
ligion and one philosophy are not sufcient to
satisfy all human beings. What we should aim
at, with the welfare of mankind in mind, is not
to hope to convert everyone to one religion, not
to try to evolve a single eclectic religion from
all the others. We can appreciate and admire
the features we nd in common and respect the
areas in which we differ. Certainly, there are as-
pects in which different religions can learn from
each other, but they do not have to surrender
their identity to do so. Christians, for example,
might nd Buddhist techniques for developing
concentration, focusing the mind on one point,
to be useful. There are many ways to do this,
such as through meditation, as there are also
many techniques, which aim to develop toler-
ance, compassion, love, kindness and so forth.
bI man, you fhuong, fu fam... Tuong fu, fn do
Phaf gIao co fho fhay cac hoaf dong xa hoI
cua fn do ThIon chua gIao Ia huu ch va co IoI
cho vIoc Iuyon fam.
Tron co so nhan fhuc muc dch cua fon
gIao Ia IoI ch cho con nguoI, dIom fhon chof
can nho o day Ia baf ko nhung g chung fa co
fho hoc hoI hay vay muon Ian nhau, nhung IoI
ch ma fon gIao co fho mang IaI va phan dong
gop cua fon gIao cho nhan IoaI phu fhuoc vao
chnh chung fa cung nhu vIoc fa co fhuc su fu
fap fhoo fon gIao hay khong.
Trch fu: CH YANG, Tap 1, aI so 2 1987
Ion fap: Podron YoshI
ong bIon fap: Joromy RussoII
Similarly, Buddhists may nd Christian prac-
tices of social action helpful and conducive to
their mind-training.
The essential point to remember here,
bearing in mind that the aim of the religion is
the welfare of human beings, is that whatever
we may learn or borrow from each other, the
benets that religion can bring and the contri-
bution they can make to mankind depend upon
ourselves and whether we really put them into
practice.
From CH YANG Vol.1- No.2 1987
Editor: Pedron Yeshi
Co-editor: Jeremy Russell
130 131
MC LC
LO NO OA..................................................5
PHAT TAM BO-OK ........................................8
GENERATING THE MIND OF
ENLIGHTENMENT ................................. 9
TON GAO CO THK OONG GOP G CHO
NHAN LOA? .................................................82
WHAT CAN RELIGION CONTRIBUTE TO
MANKIND? ....................................................83

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