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

Curbing Anger Spreading Love

12/06/201103:21(Xem: 3520)
Curbing Anger Spreading Love

Curbing Anger Spreading Love 
Ven. Bhikkhu Visudhacara


---o0o---

Ideally, education is the principal tool of human growth, essential for transforming the unlettered child into a mature and responsible adult. Yet everywhere today, both in the developed world and the developing world, we can see that formal education is in serious trouble. Classroom instruction has become so routinized and flat that children often consider school an exercise in patience rather than an adventure in learning. Even the brightest and most conscientious students easily become restless, and for many the only attractive escaperoutes lie along the dangerous roads of drugs, sexual experimentation, and outbursts of senseless violence. Teachers too find themselves in a dilemma, dissatisfied with the system which they serve but unable to see a meaningful alternative to it.

One major reason for this sad state of affairs is a loss of vision regarding the proper aims of education. The word "education" literally means "to bring forth," which indicates that the true task of this process is to draw forth from the mind its innate potential for understanding. The urge to learn, to know and comprehend, is a basic human trait, as intrinsic to our minds as hunger and thirst are to our bodies. In today’s turbulent world,however, this hunger to learn is often deformed by the same moral twists that afflict the wider society. Indeed,just as our appetite for wholesome food is exploited by the fast-food industry with tasty snacks devoid of nutritional value, so in our schools the minds of the young are deprived of the nutriment they need for healthy growth.In the name of education the students are passed through courses of standardized instruction intended to make them efficient servants of a demeaning social system. While such education may be necessary to guarantee societal stability, it does little to fulfill the higher end of learning, the illumination of the mind with the light of truth and goodness.

A major cause of our educational problems lies in the "commercialization" of education. The industrial growth model of society, which today extends its tentacles even into the largely agrarian societies of South and Southeast Asia, demands that the educational system prepare students to become productive citizens in an economic order governed by the drive to maximize profits. Such a conception of the aim of education is quite different from that consistent with Buddhist principles. Practical efficiency certainly has its place in Buddhist education, for Buddhism propounds a middle path which recognizes that our loftiest spiritual aspirations depend on a healthy body and a materially secure society. But for Buddhism the practical side of education must be integrated with other requirements designed to bring the potentialities of human nature to maturity in the way envisioned by the Buddha. Above all, an educational policy guided by Buddhist principles must aim to instill values as much as to impart information. It must be directed, not merely towards developing social and commercial skills, but towards nurturing in the students the seeds of spiritual nobility.

Since today’s secular society dictates that institutional education is to focus on preparing students for their careers, in a Buddhist country like Sri Lanka the prime responsibility for imparting the principles of the Dhamma to the students naturally falls upon the Dhamma schools. Buddhist education in the Dhamma schools should be concerned above all with the transformation of character. Since a person’s character is moulded by values, and values are conveyed by inspiring ideals, the first task to be faced by Buddhist educators is to determine the ideals of their educational system. If we turn to the Buddha’s discourses in search of the ideals proper to a Buddhist life, we find five qualities that the Buddha often held up as the hallmarks of the model disciple, whether monk or layperson. These five qualities are faith, virtue, generosity, learning, and wisdom. Of the five, two—faith and generosity—relate primarily to the heart: they are concerned

with taming the emotional side of human nature. Two relate to the intellect: learning and wisdom. The fifth, virtue or morality, partakes of both sides of the personality: the first three precepts—abstinence from killing, stealing, and sexual abuse—govern the emotions; the precepts of abstinence from falsehood and intoxicants help to develop the clarity and honesty necessary for realization of truth. Thus Buddhist education aims at a parallel transformation of human character and intelligence, holding both in balance and ensuring that both are brought to fulfillment.

The entire system of Buddhist education must be rooted in faith (saddhå)—faith in the Triple Gem, and above all in the Buddha as the Fully Enlightened One, the peerless teacher and supreme guide to right living and right understanding. Based on this faith, the students must be inspired to become accomplished in virtue (s¥la) by following the moral guidelines spelled out by the Five Precepts. They must come to know the precepts well, to understand the reasons for observing them, and to know how to apply them in the difficult circumstances of human life today. Most importantly, they should come to appreciate the positive virtues these precepts represent: kindness, honesty, purity, truthfulness, and mental sobriety. They must also acquire the spirit of generosity and self-sacrifice (cåga), so essential for overcoming selfishness, greed, and the narrow focus on self-advancement that dominates in present-day society. To strive to fulfill the ideal of generosity is to develop compassion and renunciation, qualities which sustained the Buddha throughout his entire career. It is to learn that cooperation is greater than competition, that self-sacrifice is more fulfilling than self-aggrandizement, and that our true welfare is to be achieved through harmony and good will rather than by exploiting and dominating others.

The fourth and fifth virtues work closely together. By learning (suta) is meant a wide knowledge of the Buddhist texts, which is to be acquired by extensive reading and persistent study. But mere learning is not sufficient. Knowledge only fulfils its proper purpose when it serves as a springboard for wisdom (paññå), direct personal

insight into the truth of the Dhamma. Of course, the higher wisdom that consummates the Noble Eightfold Path does not lie within the domain of the Dhamma school. This wisdom must be generated by methodical mental training in calm and insight, the two wings of Buddhist meditation. But Buddhist education can go far in laying the foundation for this wisdom by clarifying the principles that are to be penetrated by insight. In this task learning and wisdom are closely interwoven, the former providing a basis for the latter. Wisdom arises by systematically working the ideas and principles learnt through study into the fabric of the mind, which requires deep reflection, intelligent discussion, and keen investigation.

It is wisdom that the Buddha held up as the direct instrument of final liberation, as the key for opening the doors to the Deathless, and also as the infallible guide to success in meeting life’s mundane challenges. Thus wisdom is the crown and pinnacle of the entire system of Buddhist education, and all the preliminary steps in a Buddhist educational system should be geared towards the flowering of this supreme virtue. It is with this step that education reaches completion, that it becomes illumination in the truest and deepest sense, as exclaimed by the Buddha on the night of his Awakening:"There arose in me vision, knowledge, wisdom, understanding, and light."

 


Source : http://www.lanka.com/dhamma/bps/public.htm
Update : 01-12-2001

Gửi ý kiến của bạn
Tắt
Telex
VNI
Tên của bạn
Email của bạn
22/05/2018(Xem: 41287)
The Buddhist community is extremely upset by the inappropriate and disrespectful use of the image of Buddha, The Buddhist community is extremely upset by the inappropriate and disrespectful use of the image of Buddha, in a display at the National Gallery of Victoria (NGV) entitled the 'Eternity-Buddha in Nirvana, the Dying Gaul, Farnese Hercules, Night, Day, Sartyr and Bacchante, Funerary Genius, Achilles, Persian Soldier Fighting, Dancing Faun, Crouching Aphrodite, Narcisse Couché, Othryades the Spartan Dying, the Fall of Icarus, A River, Milo of Croton'. It can also be seen at: https://www.ngv.vic.gov.au/explore/collection/work/131149/ Although this display has been in place for some months, we have only just been made aware of its' existence. We are not usually outspoken, but this display desecrates the image of Buddha by placing images of these mythical images on him and in doing so, showing no apparent regard or respect for Him.
03/11/2017(Xem: 10296)
As this Thursday 9 and Friday 10 November, Ven Chi Kwang Sunim will talk on "Women in Leadership" as part of the Prevention of Violence Against Women Leadership Program, BCV would like to invite you and members of your organisation to attend this important program which runs at two places. Thursday 9 November 2017@ Hoa Nghiem Temple, 442-448 Springvale Road, Springvale South, VIC 3172 Friday 10 November 2017 @ Coburg Library Meeting Room, Coburg, VIC 3058 Time: 12.30-2.30 pm.
31/07/2017(Xem: 7677)
"Buddhism has taken firm roots in Australia during the last few decades, due in part to people migrating to Australia from various Buddhist cultures and their 2nd generation, who either moved to Australia as children or were born there.
24/06/2017(Xem: 6064)
9/ This is a question for everyone on the panel: • What is one hope or aspiration you have for the young people of the world? • What is one piece of knowledge or wisdom you would like to impart to the world before you depart from this life? Answer: Firstly, I rejoice in your very important question. Although I should mention that I have many wishes and aspirations for the younger people of the world. As well as many aspects of knowledge and wisdom that I would like to share. But for the sake of easy reading, I will do as you request and share one aspect for each of the two parts of your question. I hope and wish that the young people of the world realise that we are all inter-related, all part of one big family. No matter where or how we live, no matter the language we speak or our age. Therefore, we should be kind to each other and encourage others to do likewise. Furthermore, I hope and wish that the young people of the world realise that we all have the potentia
10/05/2017(Xem: 16799)
A celebration of Buddha’s 2,641st birthday was held on Sunday, May 7, 2017 at the Quang Duc Buddhist Monastery in Melbourne's northern suburb of Fawkner.
27/03/2017(Xem: 37001)
The Seeker's Glossary of Buddhism By Sutra Translation Committee of USA/Canada This is a revised and expanded edition of The Seeker's Glossary of Buddhism. The text is a compendium of excerpts and quotations from some 350 works by monks, nuns, professors, scholars and other laypersons from nine different countries, in their own words or in translation. The editors have merely organized the material, adding a few connecting thoughts of their own for ease in reading.
09/01/2017(Xem: 14163)
Every morning when I read the news, there are so many reports on war and destruction happening all over the world. This sometimes leads me to feel overwhelmed, helpless and somewhat guiltyfor the relatively peaceful life I have. How do Itransform these feelings of sadness, anger and helplessness into something a lot more productive and constructive?
04/01/2017(Xem: 10433)
Live Webcasts: Kalachakra from Bodhgaya His Holiness the Dalai Lama will grant the Kalachakra Empowerment from January 2-14, 2016 from Bodhgaya, Bihar, India. His Holiness will speak in Tibetan with English, Chinese, Vietnamese, Korean, Hindi, Russian and Mongolian translations available. The English, Chinese and Tibetan channels will carry all of the consecration prayers, ritual dances and sand mandala construction along with the preliminary teachings and Kalachakra Empowerment. The other language channels will only cover the teachings, ritual dances, Kalachakra Empowerment and Long Life Empowerment and Offerings.
30/12/2016(Xem: 9711)
1/ How does reincarnation work in Buddhism? 2/ When we pray who do we pray to? And the words we say when praying what do they mean? 3/ Have you ever been in love? 4/ In the future when treating patients how can I use Buddhism to help me? 5/ If good and bad are all relative to a person, let’s say, to a terrorist bomber, what they are doing is a good thing, but to others it is not. So that would mean right and wrong is relative too. So how do we know that something is an ‘absolute’ right thing who says that this is right and that is wrong. 6/ As a practising Buddhist lay person how can I reconcile my desire to be successful/ambitious/career-driven with the Buddhist concept of right livelihood. Sometimes it feels like the pursuit of being successful career-wise is very wordly, driven by materialism. Can I be a decent Buddhist AND a successful career person. Is this possible?
11/11/2016(Xem: 7415)
Audio: Body Mind Transformation
facebook youtube google-plus linkedin twitter blog
Nguyện đem công đức này, trang nghiêm Phật Tịnh Độ, trên đền bốn ơn nặng, dưới cứu khổ ba đường,
nếu có người thấy nghe, đều phát lòng Bồ Đề, hết một báo thân này, sinh qua cõi Cực Lạc.

May the Merit and virtue,accrued from this work, adorn the Buddhas pureland,
Repay the four great kindnesses above, andrelieve the suffering of those on the three paths below,
may those who see or hear of these efforts generates Bodhi Mind, spend their lives devoted to the Buddha Dharma,
the Land of Ultimate Bliss.

Quang Duc Buddhist Welfare Association of Victoria
Tu Viện Quảng Đức | Quang Duc Monastery
Most Venerable Thich Tam Phuong | Senior Venerable Thich Nguyen Tang
Address: Quang Duc Monastery, 105 Lynch Road, Fawkner, Vic.3060 Australia
Tel: 61.03.9357 3544 ; Fax: 61.03.9357 3600
Website: http://www.quangduc.com
http://www.tuvienquangduc.com.au (old)
Xin gửi Xin gửi bài mới và ý kiến đóng góp đến Ban Biên Tập qua địa chỉ:
quangduc@quangduc.com