Tu Viện Quảng Đức105 Lynch Rd, Fawkner, Vic 3060. Australia. Tel: 9357 3544. quangduc@quangduc.com* Viện Chủ: TT Tâm Phương, Trụ Trì: TT Nguyên Tạng   

Conference in Melbourne 2012

22/03/201506:32(Xem: 2913)
Conference in Melbourne 2012


Hình ảnh
Hội Nghị Tăng Già Úc Châu kỳ thứ 8
(Australian Sangha Association Conference)
Tổ chức tại Chùa Quang Minh, từ ngày 23-24/5/2012)

Photos of
Australian Sangha Association Conference
(23-24 May 2012 at Quang Minh Temple)

Hội Tăng Già Úc Châu được thành lập vào năm 2005 tại Sydney, để giúp đỡ, đối thoại và tìm hiểu lẫn nhau giữa Tăng, Ni, những người xuất gia thuộc tất cả những truyền thống Phật Giáo tại Úc Đại Lợi. Hiện có 150 tăng ni thuộc các truyền thống Nguyên Thủy, Phát Triển và Kim Cương Thừa tại Úc là thành viên của Hội (Hội đang kêu gọi nhiều tăng ni khác tham gia). Từ đó, hằng năm hội nghị được tổ chức để tổng kết lại những sinh hoạt đã qua và bàn thảo những hoạt động sắp tới.

Hội nghị kỳ thứ 8 năm nay tổ chức trong hai ngày 23 và 24 tháng 5 năm 2012 tại Chùa Quang Minh, vùng Braybrook, tiểu bang Victoria, do TT Trụ Trì Thích Phước Tấn làm trưởng ban tổ chức. Chủ đề được bàn thảo chính trong hội nghị là "Vai trò của nhân viên tuyên úy Phật Giáo và sự c
hăm sóc người khác - Quan tâm đến thế giới xunh quanh".  

Trọng tâm của hội nghị kỳ này là bàn thảo về vấn đề làm thế nào người tu sĩ Phật Giáo có thể ứng dụng lời dạy của Đức Phật vào việc chăm sóc, giúp đỡ tốt hơn cho đời sống này, không những cho các thân chủ ở bệnh viên, trại giam, ngoài đường phố mà ngay cả bản thân những người xuất gia. Đặc biệt trong Hội nghị cũng đưa ra nhiều ý kiến cho rằng nhiều Tăng, Ni tại Úc, những người vừa đến định cư tại Úc (khó khăn về chỗ ở, visa...) đặc biệt là những tu sĩ người Tây Phương, hiện nay đang đối mặt với điều kiện sống khó khăn, sống một mình hoặc trong các nhóm nhỏ, già yếu, không đệ tử, không người chăm sóc, hoặc những người trẻ tuổi trở về Úc từ các quốc gia Á Châu, nơi họ xuất gia tu học, lại không có chỗ nương tựa tu học, ít người ủng hộ hoặc khó khăn thành lập đạo tràng... Hội Tăng Già Úc Châu sẽ quan tâm và tìm phương cách để giúp đỡ những trường hợp này, cụ thể là những cơ sở tự viện lớn của thành viên, phát tâm nâng đỡ họ trong một thời gian nhất định mà không phân biệt truyền thống, màu da, sắc tộc, tông phái....

Hội Nghị đã bầu lại Ban Chấp Hành cho nhiệm kỳ 2012-2013 như sau: Chủ tịch: Ven.
Ajahn Brahmavamso Mahathera (nghe bài giảng)
; Phó Chủ Tịch: Ven Thích Phước Tấn; Thư Ký:Ven Thích Thông Pháp (người Úc); Thủ Quỹ: Ven Gontug Rinpoche; Ủy viên thường trực: Ven Thích Quảng Ba, Ven. Dhammawasa, Ven. Chikwang Sunim, Ven Thích Nguyên Tạng, Ven Patacara, Ven Jaganatha, Ven Wonrawee, Ven Wangmo, Ven Bodichai, Ven. Siripatho, Ven. Bon Hyon, Ven Freeman, Ven Thich Nu Nguyen Khai.

Được biết Hội Nghị Tăng Già Úc Châu năm tới 2013 sẽ được tổ chức tại tiểu bang New South Wales.

Tìm hiểu thêm về Hội Tăng Già Úc Châu, mời xem ở đây:

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03/05/202118:04(Xem: 199)
As a child, my mother Enid often said to me, “There is no such thing as a silly question,” and then would add, “unless.” This latter word was left hanging, and I eventually realised that it was up to me to learn the depth of its meaning. At the same time that Enid was planting seeds for reflection, my first spiritual teacher, Ven. Lama Senge Tashi, encouraged me to cultivate more skilful thoughts, speech and actions. Sometimes I would try to verbally assert “I” or “Me,” and Lama would respond with, “Who is speaking?” or “Who is asking?”
03/05/202117:57(Xem: 165)
During the Covid-19 pandemic a dharma sister passed from this life. Her name was Robyn. Although she did not call herself a Buddhist, nevertheless, Robyn had a special connection with the deity Medicine Buddha. Over the six years that I worked with her, in my role as a hospital chaplain, Robyn frequently asked me to chant the mantra of Medicine Buddha and guide her through the visualisation. During her many stays in hospital, this particular practice brought comfort to her while she was experiencing chronic pain, anxiety and fear of the unknown. The medications she took would sometimes cloud her memory, so I would guide her through the details of the visualisation and begin chanting:
03/05/202117:52(Xem: 266)
Once, as I was about to hold a summer Dharma class on a beach, as the first students began to arrive for the session I picked up two rocks and carefully placed them, one on top of the other, on to a much larger rock base. Observing what I had just done, three students approached: a young married couple and their five year old son.
03/05/202117:48(Xem: 218)
True Seeing (Ven. Shih Jingang) One day, while Little Pebble and his Master were walking through a garden, the old teacher stopped to look at a white rose in full bloom. He motioned for his young disciple to join him, and they both sat down near where the flower was growing. ‘Little Pebble,’ said the Master, ‘when you look at this object, tell me what you think about it.’ ‘The flower is pretty,’ stated the boy. ‘I like it.’ ‘’’Flower,” you say. “Pretty, like it,” you say,’ replied the Master, looking to see how his young disciple reacted. Then he added, ‘Mind creates names like flower, and thoughts of like and dislike, pretty and ugly. This mind is small and closed, but if you can see beyond it to the nature of mind, then all is vast like space, completely open to all things. In this state of awareness, there is neither a flower nor a non-flower. Understand?’ But the young disciple did not quite understand, so his Master continued, ‘Little one, come here each day,
03/05/202117:44(Xem: 247)
One day, Little Pebble went to his teacher, and said, ‘Master, my friend’s dog Tiger died.’ The look on Little Pebble’s face told the old monk that he was troubled. ‘Little one, do you have any questions?’ ‘Master, where did Tiger go?’ ‘Where did you come from?’ asked the old monk. ‘From my mummy’s tummy.’ ‘And where did Mummy come from?’ Little Pebble couldn’t think of an answer. The Master regarded his young disciple for a moment, then said, ‘Remember, when you made shapes with mud and named them Mummy, Daddy, Master?’
03/05/202117:37(Xem: 288)
“Calling forth the Great Compassion, we are one with our True Nature; that which is directly Buddha, also indirectly Buddha. Oneness with the Triple Treasure, endless, joyous, perfect being. Morning thought is Kuan-Shih-Yin, evening thought is Kuan-Shih-Yin. All present thoughts arise from Mind, no thought exists apart from Mind.” These are the words of the Ten Verse Life-Prolonging Kuan-Yin Sutra. Who is reciting them? A few blocks away, an old man is crying out for help and someone hears. He is a brother, sister, father, mother from a previous life. A phone is picked up and then there are footsteps running towards the sound, “Help me! Help...” Someone sees the old man sitting on the top step, near the front door of his house.
03/05/202117:33(Xem: 212)
No past, no present, no future. All created things arise and pass away. All names and labels dissolve. You can observe this in meditation practice and, in experiencing impermanence in life and so-called death. At the conclusion of the Diamond Sutra, it is said that, this is how we should view our conditioned existence: as a star at dawn, a bubble in a stream, a drop of dew, a flash of lightning in a summer cloud, a flickering lamp, a phantom and a dream.
03/05/202117:25(Xem: 228)
Today I sit alone in a house. The government of the country in which I live has requested that I stay here in isolation for the health and safety of the community both here and abroad. Countless others are doing the same thing, except that some call it a forced lock down, or an obstacle to their free movement. I see this as an opportunity to practice. The Buddha taught that the suffering connected with birth, sickness, old age and death is a fact of life for sentient beings in Samsara. But so is the possibility of transcendence from Samsaric suffering. So, for a practitioner, the question is not just “Why?” but also “How?” Why do I/we suffer and, how do I/we overcome suffering? The answer to the former is found in intuitively recognizing (the 3 Poisons): harmful habits of attachment, anger and ignorance; and the answer to the latter lies in resolving to study and practice the Noble Eightfold Path (the antidote) and, fully realizing Buddhahood for the benefit of a
03/05/202117:10(Xem: 316)
In the Dhammapada, the Buddha says, “What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind.” The Covid-19 pandemic has given many millions of people worldwide time to reflect on their lives and habits of thought, speech and action. I know quite a few who have found a refuge of peace in their gardens. Cultivating, planting seeds, adding water and nutrients all help in maintaining a healthy garden. They are also a necessary part in taking care of our bodies. But what about the mind? Generosity, ethics, loving-kindness, compassion, meditative concentration and wisdom are the food for our inner spiritual garden. Without them there is no harvest, no fruit of Awakening, Buddhahood.
03/05/202117:07(Xem: 195)
As a child my parents encouraged questions, as did my Heart Lama. However, the latter person gave me two questions to ask before speaking: “will what I am wanting to say, and the way I say it, be helpful or harmful to myself/others? Also, does the question come from ‘I don’t know’ (beginner’s mind), or from a place of judgement and opinions?” The aim was/is to cultivate the mind to be like an empty vessel, not one filled to the brim and overflowing where nothing new can enter.