cyanic-selkie/wikianc huggingface dataset:
សុញ្ញតា
ការ​បកស្រាយ​សុញ្ញតា​ដោយ​លោក អាឡ័ន វ៉ាត់ស៍ (Alan Watts)
Let's consider music. When you hear music, most people think that what they hear is a succession of notes or tones. If all you heard when you listen to music were a succession of tones, you would hear no melody, and no harmony. You would hear nothing but a succession of noises. What you really hear when you hear melody is the interval between one tone and another. The steps as it were on the scale. If you can't hear that, you're tone-deaf and don't enjoy music at all. It's the interval that's the important thing. So in the same way, in the intervals between this year's leaves, last year's leaves, this generation of people and that generation, the interval is in some ways just as important, in some ways more important than what it's between. Actually they go together, but I say the interval is sometimes more important because we underemphasize it, so I'm going to overemphasize it as a correction. So space, night, death, darkness, not being there is an essential componant of being there. You don't have the one without the other, just as your buzzsaw has no teeth without having valleys between the tips of them. That's the way being is made up.
So then, in Buddhism, change is emphasized. First, to unsettle people who think that they can achieve permanance by hanging on to life. And it seems that the preacher is wagging his finger at them and saying 'Vanity of vanities, all is vanity.' So all the preachers together say 'Don't cling to those things.' So then, as a result of that, and now I'm going to speak in strictly Buddhist terms, the follower of the way of buddha seeks deliverance from attachment to the world of change. He seeks nirvana, the state beyond change, which the buddha called the unborn, the unoriginated, the uncreated, and the unformed. But then, you see, what he finds out is in seeking a state beyond change, seeking nirvana as something away from _samsara_, which is the name for the wheel, he is still seeking something permanant. And so, as Buddhism went on, they thought about this a great deal. And this very point was the point of division between the two great schools of Buddhism, which in the south, as I explained, were Theravada, the doctrine of the Thera, the elders, sometimes known, disrespectfully, as the Hinayana. 'Yana' means 'a vehicle, a conveyance, or a ferryboat.' This is a yana, and I live on a ferryboat because that's my job. Then there is the other school of Buddhism, called the Mahayana. 'Maha' means 'great'; 'hina,' little. The great vehicle and the little vehicle.
Now, what is this? The Mahayanas say 'You're little just get a few people who are very, very tough ascetics, and takes them across the shore to nirvana.' But the great vehicle shows people that nirvana is not different from everyday life. So that when you have reached nirvana, if you think 'Now I have attained it, now I have succeeded, now I have caught the secret of the universe, and I am at peace,' you have only a false peace. You have become a stone buddha. You have a new illusion of the changeless. So it is said that such a person is a pratyeka-buddha. That means 'private buddha.' 'I've got it all for myself.' And in contrast with this kind of pratyeka- buddha, who gains nirvana and stays there, the Mahayanas use the word _bodhisattva_. 'Sattva' means 'essential principle'; 'bodhi,' awakening. A person whose essential being is awakened. The word used to mean 'junior buddha,' someone on the way to becoming a buddha. But in the course of time, it came to mean someone who had attained buddhahood, who had reached nirvana, but who returns into everyday life to deliver everyday beings. This is the popular idea of a bodhisattva--a savior.
So they revere those bodhisattvas as the saviors, come back into the world to deliver all beings. But there is a more esoteric interpretation of this. The bodhisattva returns into the world. That means he has discovered that you don't have to go anywhere to find nirvana. Nirvana is where you are, provided you don't object to it. In other words, change--and everything is change; nothing can be held on to--to the degree that you go with a stream, you see, you are are still, you are flowing with it. But to the degree you resist the stream, then you notice that the current is rushing past you and fighting you. So swim with it, go with it, and you're there. You're at rest. And this is of course particularly true when it comes to those moments when life really seems to be going to take us away, and the stream of change is going to swallow us completely. The moment of death, and we think, 'Oh-oh, this is it. This is the end.' And so at death we withdraw, say 'No, no, no, not that, not yet, please.'
But, actually, the whole problem is that there really is no other problem for human beings, than to go over that waterfall when it comes. Just as you go over any other waterfall, just as you go on from day-to-day, just as you go to sleep at night. Be absolutely willing to die. Now, I'm not preaching. I'm not saying you OUGHT to be willing to die, and that you should muscle up your courage and somehow put on a good front when the terrible thing comes. That's not the idea at all. The point is that you can only die well if you understand this system of ways. If you understand that you're disappearance as the form in which you think you are you. Your disappearance as this particular organism is simply seasonal. That you are just as much the dark space beyond death as you are the light interval called life. These are just two sides of you, because YOU is the total way. You see, we can't have half a way. Nobody ever saw waves that just had crests, and no troughs. So you can't have half a human being, who is born but doesn't die. Half a thing. That would be only half a thing. But the propogation of vibrations, and life is vibration, it simply goes on an on, but its cycles are short cycles and long cycles.
Space, you see, is not just nothing. If I could magnify my hand to an enormous degree so you could see all the molocules in it, I don't know how far apart they would be, but it seems to me they would be something like tennis balls in a very, very large space, and you'd look when I move my hand, and say 'For god's sake, look at all those tennis balls, they're all going together. Crazy. And there are no strings tying them together. Isn't that queer?' No, but there's space going with them, and space is a function of, or it's an inseparable aspect of whatever solids are in the space. That is the clue, probably, to what we mean by gravity. We don't know yet. So in the same way, when those marvelous sandpipers come around here, the little ones. While they're in the air flying, they have one mind, they move all together. When they alight on the mud, they become individuals and they go pecking around for worms or whatever. But one click of the fingers and all those things go up into the air. They don't seem to have a leader, because they don't follow when they turn; they all turn together and go off in a different direction. It's amazing. But they're like the molocules in my hand.
So then, you see, here's the principle: when you don't resist change, I mean over resist. I don't mean being flabby, like I said at the beginning. When you don't resist change, you see that the changing world, which disappears like smoke, is no different from the nirvana world. Nirvana, as I said, means breathe out, let go of the breath. So in the same way, don't resist change; it's all the same principle.
So the bodhisattva saves all beings, not by preaching sermons to them, but by showing them that they are delivered, they are liberated, by the act of not being able to stop changing. You can't hang on to yourself. You don't have to try to not hang on to yourself. It can't be done, and that is salvation. That's why you may think it a grisly habit, but certain monks keep skulls on their desks, 'momentomori,' 'be mindful of death.' Gurgdjieff says in one of his books that the most important thing for anyone to realize is that you and every person you see will soon be dead. It sounds so gloomy to us, because we have devised a culture fundamentally resisting death. There is a wonderful saying that Anandakuri- Swami[?] used to quote: 'I pray that death will not come and find me still unannihilated.' In other words, that man dies happy if there is no one to die. In other words, if the ego's disappeared before death caught up to him.
But you see, the knowledge of death helps the ego to disappear, because it tells you you can't hang on. So what we need, if we're going to have a good religion around, that's one of the places where it can start: having, I suppose they'd call it The Institution For Creative Dying, something like that. You can have one department where you can have champaign and cocktail parties to die with, another department where you can have glorious religious rituals with priests and things like that, another department where you can have psychadelic drugs, another department where you can have special kinds of music, anything, you know. All these arrangements will be provided for in a hospital for delightful dying. But that's the thing, to go out with a bang instead of a whimper.
But it is a fundamental feeling in most of us that we are such witnesses. We feel that behind the stream of our thoughts, of our feelings, of our experiences, there is something which is the thinker, the feeler, and the experiencer. Not recognizing that that is itself a thought, feeling, or experiece, and it belongs within and not outside the changing panorama of experience. It's what you call a cue signal. In other words, when you telephone, and your telephone conversation is being tape recorded, it's the law that there shall be a beep every so many seconds, and that beep cues you in to the fact that this conversation is recorded. So in a very similar way, in our everyday experience there's a beep which tells us this is a continuous experience which is mine. Beep!
In the same way, for example, it is a cue signal when a composer arranges some music, and he keeps in it a recurrent theme, but he makes many variations on it. That, or more subtle still, he keeps within it a consistent style, so you know that it's Mozart all the way along, because that sounds like Mozart. But there isn't, as it were, a constant noise going all the way through to tell you it's continuous, although, in Hindu music, they do have something called the drone. There is, behind all the drums and every kind of singing, and it always sounds the note which is the tonic of the scale being used. But in Hindu music, that drone represents the eternal self, the brahman, behind all the changing forms of nature. But that's only a symbol, and to find out what is eternal--you can't make an image of it; you can't hold on to it. And so it's psychologically more condusive to liberation to remember that the thinker, or the feeler, or the experiencer, and the experiences are all together. They're all one. But, if out of anxiety, you try to stabilize, keep permanant, the separate observer, you are in for conflict.
Of course, the separate observer, the thinker of the thoughts, is an abstraction which we create out of memory. We think of the self, the ego, rather, as a repository of memories, a kind of safety deposit box, or record, or filing cabinet place where all our experiences are stored. Now, that's not a very good idea. It's more that memory is a dynamic system, not a storage system. It's a repitition of rhythyms, and these rhythyms are all part and parcel of the ongoing flow of present experience. In other words, first of all, how do you distinguish between something known now, and a memory? Actually, you don't know anything at all until you remember it. Because if something happens that is purely instantaneous--if a light flashes, or, to be more accurate, if there is a flash, lasting only one millionth of a second, you probably wouldn't experience it, because it wouldn't give you enough time to remember it.
We say in customary speech, 'Well, it has to make an impression.' So in a way, all present knowledge is memory, because you look at something, and for a while the rods and cones in your retina respond to that, and they do their stuff--jiggle, jiggle, jiggle--and so as you look at things, they set up a series of echoes in your brain. And these echoes keep reverberating, because the brain is very complicated. But you then see--first of all, everything you know is remembered, but there is a way in which we distinguish between seeing somebody here now, and the memory of having seen somebody else who's not here now, but whom you did see in the past, and you know perfectly well, when you remember that other person's face, it's not an experience of the person being here. How is this? Because memory signals have a different cue attached to them than present time signals. They come on a different kind of vibration. Sometimes, however, the wiring gets mixed up, and present experiences come to us with a memory cue attached to them, and then we have what is called a _deja vu_ experience: we're quite sure we've experienced this thing before.
But the problem that we don't see, don't ordinarily recognize, is that although memory is a series of signals with a special kind of cue attached to them so we don't confuse them with present experience, they are actually all part of the same thing as present experience, they are all part of this constantly flowing life process, and there is no separate witness standing aside from the process, watching it go by. You're all involved in it.
Now, accepting that, you see, going with that, although at first it sounds like the knell of doom, is if you don't clutch it anymore, splended. That's why I said death should be occasion for a great celebration, that people should say 'Happy death!' to you, and always surround death with joyous rites, because this is the opportunity for the greatest of all experiences, when you can finally let go because you know there's nothing else to do.
There was a _kamikaze_ pilot who escaped because his plane that he was flying at an American aircraft carrier went wrong, and he landed in the water instead of hitting the plane, so he survived. But he said afterwards that he had the most extraordinary state of exaltation. It wasn't a kind of patriotic ecstasy, but the very though that in a moment he would cease to exist--he would just be gone--for some mysterious reason that he couldn't understand, made him feel absolutely like a god. And when I talk to a certain German sage whose name is Count Van Derkheim[?], he said that during the war this happened to people again and again and again. He said they heard the bombs screaming down over their heads, and knew this was the last moment, or that they were in a concentration camp with absolutely no hope of getting out, or that they were displaced in such a way that their whole career was shattered. He said in each of these cases, when anybody accepted the situation as totally inevitable, they suddenly got this amazing kind of enlightenment experience of freedom from ego. Well, they tried to explain it to their friends when it was over and everything had settled down again, and their friends said 'Well, you were under such pressure that you must have gone a little crazy.' But Van Derkheim said 'A great deal of my work is to reassure these people that in that moment there was a moment of truth, and they really saw how things are.'
Well then, in Buddhist philosophy, this sort of annihilation of oneself, this acceptance of change is the doctrine of the world as the void. This doctrine did not emerge very clearly, very prominantly, in Buddhism until quite a while after Guatama the buddha had lived. We begin to find this, though, becoming prominant about the year 100 BC, and by 200 AD, it had reached its peak. And this was developed by the Mahayana Buddhists, and it is the doctrine of a whole class of literature which goes by this complex name: _prajna-paramita_. Now 'prajna' means 'wisdom.' 'Paramita,' a crossing over, or going beyond, and there is a small prajna-paramita sutra, a big prajna-paramita sutra, and then there's a little short summary of the whole thing called the Heart Sutra, and that is recited by Buddhists all over Northern Asia, Tibet, China, and Japan, and it contains the saying 'that which is void is precisely the world of form, that which is form is precisely the void.' Form is emptiness, emptiness is form, and so on, and it elaborates on this theme. It's very short, but it's always chanted at important Buddhist ceremonies. And so, it is supposed by scholars of all kinds who have a missionary background that the Buddhists are nihilists, that they teach that the world is really nothing, there isn't anything, and that there seems to be something is purely an illusion. But of course this philosophy is much more subtle than that.
The main person who is responsible for developing and maturing this philosophy was Nagarjuna, and he lived about 200 AD. One of the most astonishing minds that the human race has ever produced. And the name of Nagarjuna's school of thought is _Madhyamika_, which means, really, 'the doctrine of the middle way.' But it's sometimes also called 'the doctrine of emptiness,' or _Sunyavada_, from the basic world 'sunya,' or sometimes 'sunya' has 'ta' added on the end, and that 'ta' means 'ness'--'emptiness.'
Well, then, first of all, emptiness means, essentially, 'transience,' that's the first thing it means. Nothing to grasp, nothing permanant, nothing to hold on to. But it means this with special reference to ideas of reality, ideas of god, ideas of the self, the brahman, anything you like. What it means is that reality escapes all concepts. If you say there is a god, that is a concept; if you say there is no god, that's a concept. And Nagarjuna is saying that always your concepts will prove to be attempts to catch water in a sieve, or wrap it up in a parcel. So he invented a method of teaching Buddhism which was an extention of the dialectic method that the buddha himself first used. And this became the great way of studying, especially at the University of Nalanda[?], which has been reestablished in modern times, but of course it was destroyed by the Muslims when they invaded India. The University of Nalanda, where the dialectic method of enlightenment was taught.
The dialectic method is perfectly simple; it can be done with an individual student and a teacher, or with a group of students and a teacher, and you would be amazed how effective it is when it involves precious little more than discussion. Some of you no doubt have attended tea groups, blab-blab-blabs, or whatever they're called, things of that kind, in which people are there, and they don't know quite why they're there, and there's some sort of so- called resource person to disturb them. And after a while they get the most incredible emotions. Somebody tries to dominate the discussion of the group, say, and then the group kind of goes into the question of why he's trying to dominate it, and so on and so forth. Well, these were the original blab-blabs, and they have been repeated in modern times with the most startling effects. That is to say, the teacher gradually elicits from his participant students what are their basic premises of life. What is your metaphisic, in the sense--I'm not using metaphysic in a kind of spiritual sense, but what are your basic assumptions? What real ideas do you operate on as to what is right and what is wrong, what is the good life and what is not. What arguments are you going to argue strongest? Where do you take your stand? The teacher soon finds this out, for each individual concerned, and then he demolishes it. He absolutely takes away that person's compass. And so they start getting very frightened, and say to the teacher, 'All right, I see now, of course I can't depend on this, but what should I depend on?' And unfortunately, the teacher doesn't offer any alternative suggestions, but simply goes on to examine the question, Why do you think you have to have something to depend on? Now, this is kept up over quite a period, and the only thing that keeps the students from going insane is the presence of the teacher, who seems to be perfectly happy, but isn't proposing any ideas. He's only demolishing them.
So we get, finally, but not quite finally, to the void, the sunya, and what then? Well, when you get to the void, there is an enormous and unbelievable sense of relief. That's nirvana. 'Whew!', as I gave a proper English translation of nirvana. So they are liberated, and yet, they can't quite say why or what it is they found out, so they call it the void. But Nagarjuna went on to say 'You mustn't cling to the void.' You have to void the void. And so the void of nonvoid is the great state, as it were, of Nagarjuna's Buddhism. But you must remember that all that has been voided, all that has been denied, are those concepts in which one has hither to attempted to pin down what is real.
In Zen Buddhist texts, they say 'You cannot nail a peg into the sky.' And so, to be a man of the sky, a man of the void, is also called 'a man not depending on anything.' And when you're not hung on anything, you are the only thing that isn't hung on anything, which is the universe, which doesn't hang, you see. Where would it hang? It has no place to fall on, even though it may be dropping; there will never be the crash of it landing on a concrete floor somewhere. But the reason for that is that it won't crash below because it doesn't hang above. And so there is a poem in Chinese which speaks of such a person as having above, not a tile to cover the head; below, not an inch of ground on which to stand.
And you see, this which to people like us, who are accustomed to rich imageries of the divine--the loving father in heaven, who has laid down the eternal laws, oh word of god incarnate, oh wisdom from above, oh truth unchanged unchanging, oh light of life and love. Then how does it go on? Something about he's written it all in the bible, the wisdom from which the hallowed page, a lantern for our footsteps, shines out from age to age. See, so that's very nice. We feel we know where we are, and that it's all been written down, and that in heaven the lord god resplendant with glory, with all the colors of the rainbow, with all the saints and angels around, and everything like that. So we feel that's positive, that we've got a real rip-roaring gutsy religion full of color and so on. But it doesn't work that way.
And so, for this reason, the great sixth patriarch, Hui-Neng, in China, said it was a great mistake for those who are practicing Buddhist meditation to try to make their minds empty. And a lot of people tried to do that. They sat down and tried to have no thoughts whatsoever in their minds. Not only no thoughts, but no sense experiences, so they'd close their eyes, they'd plug up their ears, and generally go into sensory deprivation. Well, sensory deprivation, if you know how to handle it, can be quite interesting. It'll have the same sort of results as taking LSD or something like that, and there are special labs nowdays where you can be sensorily deprived to an amazing degree.
But if you're a good yogi this doesn't bother you at all, sends some people crazy. But if you did this world, you can have a marvelous time in a sensory deprivation scene. Also, especialy, if they get you into a condition of weightlessness. Skin divers, going down below a certain number of feet--I don't know exactly how far it is--get a sense of weightlessness, and at the same time this deprives them of every sense of responsibility. They become alarmingly happy, and they have been known to simply take off their masks and offer them to a fish. And of course they then drown. So if you skin dive, you have to keep your eye on the time. You have to have a water watch or a friend who's got a string attached to you. If you go down that far, and at a certain specific time you know you have got to get back, however happy you feel, and however much inclined you feel to say 'Survival? Survival? Whatever the hell's the point of that?' And this is happening to the men who go out into space. They increasingly find that they have to have automatic controls to bring them back. Quite aside that they can't change in any way from the spaceship, because once you become weightless... Now isn't that interesting?
Can you become weightless here? I said a little while ago that the person who really accepts transience begins to feel weightless. When Suzuki was asked what was it like to have experienced satori, enlightenment, he said it's just like ordinary everyday experience, but about two inches off the ground. Juan-Za[?], the Taoist, once said 'It is easy enough to stand still, the difficulty is to walk without touching the ground.' Now why do you feel so heavy? It isn't just a matter of gravitation and weight. It is that you feel that you are carrying your body around. So there is a koan in Zen Buddhism, 'Who is it that carries this corpse around?' Common speech expresses this all of the time: 'life is a drag.' 'I feel like I'm just dragging myself around.' 'My body is a burden to me.' To whom? To whom? That's the question. When there is no body left for whom the body can be a burden, then the body isn't a burden. But so long as you fight it, it is.
So then, when there is no body left to resist the thing that we call change, which is simply another word for 'life,' and when we dispel the illusion that we think our thoughts, instead of being just a stream of thoughts, and that we feel our feelings, instead of being just feelings--it's like saying, you know, 'To feel the feelings' is a redundant expression. It's like saying 'Actually, I hear sounds,' for there ARE no sounds which are not heard. Hearing is sound. Seeing is sight. You don't see sights. Sight-seeing is a ridiculous word! You could say just either 'sighting,' or 'seeing,' one or the other, but SIGHT-seeing is nonsense!
So we keep doubling our words, and this doubling--hearing sounds, seeing sights--is comparable to occilation in an electrical system where there's too much feedback. Where, you remember, in the old-fashioned telephone, where the receiver was separate from the mouthpiece, the transmitter. If you wanted to annoy someone who was abusing you on the telephone, you could make them listen to themselves by putting the receiver to the mouthpiece. But it actually didn't have that effect; it set up occilation. It started a howl that would be very, very hard on the ears. Same way if you turn a television camera at the monitor--that is to say, the television set in the studio, the whole thing will start to jiggle. The visual picture will be of occillation. And the same thing happens here. When you get to think that you think your thoughts, the you standing aside the thoughts has the same sort of consequence as seeing double, and then you think 'Can I observe the thinker thinking the thoughts?' Or, 'I am worried, and I ought not to worry, but because I can't stop worrying, I'm worried that I worry.' And you see where that could lead to. It leads to exactly the same situation that happens in the telephone, and that is what we call anxiety, trembling.
So this doctrine of the void is really the basis of the whole Mahayana movement in Buddhism. It's marvelous. The void is, of course, in Buddhist imagery, symbolized by a mirror, because a mirror has no color and yet reflects all colors. When this man I talked of, Hui-Neng, said that you shouldn't just try to cultivate a blank mind, what he said was this: the void, sunyata, is like space. Now, space contains everything--the mountains, the oceans, the stars, the good people and the bad people, the plants, the animals, everything. The mind in us--the true mind--is like that. You will find that when Buddhists use the word 'mind'--they've several words for 'mind,' but I'm not going into the technicality at the moment-- they mean space. See, space is your mind. It's very difficult for us to see that because we think we're IN space, and look out at it. There are various kinds of space. There's visual space--distance-- there is audible space--silence--there is temporal space--as we say, between times--there is musical space--so-called distance between intervals, or distance between tones, rather; quite a different kind of space than temporal or visual space. There's tangible space. But all these spaces, you see, are the mind. They're the dimensions of consciousness.
And so, this great space, which every one of us aprehends from a slightly different point of view, in which the universe moves, this is the mind. So it's represented by a mirror, because although the mirror has no color, it is for that reason able to receive all the different colors. Meister Eckhardt[?] said 'In order to see color, my eye has to be free from color.' So in the same way, in order not only to see, but also to hear, to think, to feel, you have to have an empty head. And the reason why you are not aware of your brain cells--you're only aware of your brain cells if you get a tumor or something in the brain, when it gets sick--but in the ordinary way, you are totally unconscious of your brain cells; they're void. And for that reason you see everything else.
So that's the central principle of the Mahayana, and it works in such a way, you see, that it releases people from the notion that Buddhism is clinging to the void. This was very important when Buddhism went into China. The Chinese really dug this, because Chinese are a very practical people, and when they found these Hindu Buddhist monks trying to empty their minds and to sit perfectly still and not to engage in any family activities--they were celibates--Chinese thought they were crazy. Why do that? And so the Chinese reformed Buddhism, and they allowed Buddhist priests to marry. In fact, what they especially enjoyed was a sutra that came from India in which a layman was a wealthy merchant called Vimalakirti outargued all the other disciples of buddha. And of course, you know these dialectic arguments are very, very intense things. If you win the argument, everybody else has to be your disciple. So Vimalakirti the layman won the debate, even with Manjustri[?], who is the bodhisattva of supreme wisdom. They all had a contest to define the void, and all of them gave their definitions. Finally Manjustri gave his, and Vimalakirti was asked for his definition, and he said nothing, and so he won the whole argument. 'The thunderous silence.'
So Chinese and Japanese Buddhism is very strongly influenced by that trend that the void and form are the same. This is a very favorite subject for Zen masters and people who like to write. The void precisely is form. And they do this with great flourishes of caligraphy on the big sheets of paper. I'll show you some; I've got some for the seminar after next. But you see, this is not a denial of the world; it's not a putdown idea. To say that this world is diaphanous as, to use Shakespeare's phrase, an insubstantial pageant, is really to get into the heart of its glory.
Alan Watts at deoxy.org
បុព្វកថាដែនដីបរិសុទ្ធ
EN: Pure Land Buddhism
=បុព្វកថានៃដែនដីបរិសុទ្ធ=
បន្ទាប់ពីបរិនិព្វាន របស់ព្រះពុទ្ធសក្យមុនីគោតម ការប្រៀនប្រដៅរបស់ព្រះអង្គ បានផ្សាយទៅទិសសំខាន់២ គឺទិសខាងត្បូង (ប្រពៃណីថេរវាទ) ហើយនិងទិសខាងកើត(ប្រពៃណីមហាយាន) ទៅកាន់ប្រទេសចិន វៀតណាម កូរ៉េ ជប៉ុន...។ ក្នុងអាស៊ីខាងកើត ការប្រៀនប្រដៅទាំងនេះ រីកចំរើនទៅក្នុង មណ្ឌលសិក្សាផ្សេងៗចំនួន១០ ហើយ១ភាគធំស្ថិតនៅសំខាន់ រហូតសព្វថ្ងៃនេះ- ហ្សេន តានត្រិក និងដែនដីបរិសុទ្ធ ។ ដែនដីបរិសុទ្ធជាបែបព្រះពុទ្ធសាសនា ដែលរីកចំរើនខ្លាំងបំផុត ក្នុងអាស៊ីខាងកើត ។
មណ្ឌលសិក្សាទាំងនេះ បង្រៀនគោលសំខាន់ នៃសេចក្តីពិតតែមួយដូចគ្នាគឺៈ កុំធ្វើអំពើបាប ចូរធ្វើអំពើបុណ្យ រក្សាចិត្តឲ្យបរិសុទ្ធ ។ ស្របតាមគំនិតនេះ របៀបដែនដីបរិសុទ្ធ ជារបៀបងាយស្រួលហើយត្រង់ ។ អ្នកបដិបត្តិអាចបានអារម្មណ៍ស្ងប់ តាមរយៈការផ្ចង់សតិលើព្រះពុទ្ធ (សូត្រព្រះនាមព្រះពុទ្ធ) ហើយសម្រេចនូវសមាធិ និងបញ្ញា ។ ដូច្នេះការទៅកើតក្នុង ដែនដីបរិសុទ្ធ (ក្នុងចិត្តបរិសុទ្ធ) អ្នកនោះគង់នឹងបានសម្រេច នូវពុទ្ធភូមិក្នុងទីបំផុត ។ នេះជាខ្លឹមសារនៃការបង្រៀន ដ៏សំខាន់តែមួយរបស់ហ្សេន និងមណ្ឌលសិក្សាឯទៀតទាំងអស់ នៃមហាយាន ។
យ៉ាងណាក៏ដោយ ចំណុចសំខាន់នៃការសិក្សា ដែនដីបរិសុទ្ធ ស្ថិតនៅក្នុងទីផ្សេង ។ ដែនដីបរិសុទ្ធផ្តល់ឲ្យ នូវរបងសន្តិសុខមួយ កន្លែងពឹងពាក់អាស្រ័យ ចុងក្រោយមួយ ដល់មនុស្សគ្រប់គ្នា ដោយសេចក្តីករុណា របស់ព្រះពុទ្ធ អាមិតាភៈ- ដោយអធិដ្ឋានរបស់ព្រះអង្គ ។ ទស្សនៈនៃដែនដីបរិសុទ្ធ ទាំង២រួមគ្នា គំនិតនិងទឹកដីរំដោះ ត្រូវផ្តល់ឲ្យដោយជាក់ច្បាស់ ដែលមនុស្សគ្រប់រូប អាចឈោងយកបាននូវការរំដោះ ដែលព្រះពុទ្ធសក្យមុនី បានត្រាស់សម្តែងហើយ ។
ប៉ុន្តែហេតុអ្វីបានជាយើង ត្រូវសំអាតចិត្តឲ្យបរិសុទ្ធ ហើយស្វែងរកការរំដោះខ្លួន? ពីព្រោះនៅក្នុងដែនដី នៃការកើតស្លាប់ ក្រោមអំណាចនៃពិសពុល៣យ៉ាង គឺលោភៈ ទោសៈ មោហៈ យើងទាំងអស់គ្នា ត្រូវទទួលនូវទុក្ខ- ទុក្ខដែលធំបំផុតគឺមរណៈ ។
គឺមកអំពីហេតុនេះហើយ ទើបនៅពេលព្រះពុទ្ធសក្យមុនី សម្តែងអរិយសច្ចៈ៤ ដល់ព្រះកោណ្ឌិន្យនិងមិត្ត ព្រះអង្គបង្រៀនអំពី ទុក្ខអរិយសច្ចៈទី១ ។ លិខិត១របស់ព្រះមហាថេរៈយិនគង់ (សង្ឃរាជចិនទី១៣ នៃដែនដីបរិសុទ្ធ ១៨៦១-១៩៤០) មានសេចក្តីថាៈ ប្រសិនបើអ្នកកំពុងតែរងទុក្ខ ហើយអ្នកឃើញ ដោយពិតថា អ្នកមានការចង់ដឹងហេតុផល សេចក្តីអត់ធ្មត់ និងការគ្រប់គ្រងលើចិត្តរបស់ខ្លួន ក្នុងភាពជាមនុស្សសាមញ្ញ ធម្មតាតែប៉ុណ្ណោះ នោះដែនដីបរិសុទ្ធនេះ ជារបស់អ្នកហើយ! ដែនដីបរិសុទ្ធគឺ អំពីសេចក្តីទុក្ខ ហើយនិងការរំដោះខ្លួន អំពីទុក្ខ ។
ប្រពៃណីដែនដីបរិសុទ្ធ
គោលដៅនៃការបដិបត្តិ ព្រះពុទ្ធសាសនា គឺដើម្បីសម្រេចការត្រាស់ដឹង និងឆ្លងផុតការវិលកើតវិលស្លាប់- ពោលគឺសម្រេចនូវពុទ្ធភូមិ ។ ក្នុងប្រពៃណីមហាយាន ល័ក្ខខ័ណ្ឌដំបូងសម្រាប់ពុទ្ធភូមិ គឺពោធិចិត្ត អ្នកមានមហិច្ឆតា ប្រាថ្នាការត្រាស់ដឹង ដើម្បីផលប្រ យោជន៍នៃសត្វលោកទាំងអស់ រួមទាំងខ្លួនឯងផង ។
ដោយមកពីសត្វលោក មានកំរិតជំនឿនិងការទោរទន់ ផ្សេងៗគ្នា ថ្នាក់នៃការបង្រៀន និងវិធីនៃការបង្រៀនជាច្រើន បានត្រូវរៀបរៀងឡើង ដើម្បីឲ្យបានដល់គ្រប់គ្នា ។ ជាប្រពៃណី គម្ពីរទាំងឡាយនិយាយអំពី ព្រះធម៌៨ម៉ឺន៤ពាន់ គឺថាមានវិធីរាប់ពុំអស់ ទៅតាម ស្ថានភាព ពេលវេលា និងអ្នកស្តាប់ ។ វិធីទាំងនេះ ជាវិធីស័ក្តសិទ្ធិ- ឱសថខុសគ្នា ប្រើចំពោះបុគ្គល ដែលមានជម្ងឺខុសគ្នា នៅពេលផ្សេងគ្នា ប៉ុន្តែវាត្រូវតែល្អ ហើយពេញបរិបូណ៌ ។ ក្នុងវិធីនិមួយៗ ការធ្វើបានសម្រេច ឬមិនបានសម្រេច នៃការបដិបត្តិ របស់ បុគ្គលម្នាក់ៗ ស្ថិតនៅលើជំរៅ នៃការប្រតិបត្តិន៍ ហើយនិងចិត្តរបស់ខ្លួន គឺសេចក្តីយល់ដឹង ។
កម្លាំងផ្ទាល់ខ្លួន កម្លាំងដទៃ
ចំណែកនៃវិធីរបស់ព្រះធម៌ និងសូត្រដែលវិធីត្រូវលើក យកមកពន្យល់ក្នុងនោះ មាន២គឺវិធីពឹងលើកម្លាំងផ្ទាល់ខ្លួន ហើយនិងវិធី ដែលពឹងលើជំនួយ របស់ព្រះពុទ្ធនិងព្រះពោធិសត្វ ។ ជាប្រពៃណី មណ្ឌលសិក្សា ព្រះពុទ្ធសាសនា ភាគច្រើន ប្រើវិធីពឹងកម្លាំង ផ្ទាល់ខ្លួនៈ សេចក្តីចំរើនក្នុងផ្លូវ នៃការត្រាស់ដឹង សម្រេចបានត្រឹមតែ ដោយសារការអត់ធ្មត់និងប្រឹងប្រែង ដ៏មោះមុតផ្ទាល់ខ្លួនឯង ។ ព្រោះតែមានការទាក់ទង នឹងការតម្រូវនិងការខិតខំ មណ្ឌលសិក្សា នៃប្រពៃណីកម្លាំងផ្ទាល់ខ្លួន ទាំងអស់ត្រូវមានការលំអៀង ក្នុងអារាម ។ ពួកគ្រហស្ថជាទូទៅ មានមុខងារត្រឹមតែ ជាអ្នកឧបត្ថម្ភ ឯអ្នកមានសទ្ធាជ្រាលជ្រៅ ចូលទៅកាន់ ក្រុមភិក្ខុឬភិក្ខុនី ។ ប្រពៃណីនេះ គឺថេរវាទហើយនិងហ្សេន ។
ស្របគ្នាជាមួយនេះ ជាពិសេសបន្ទាប់ពីការរីកចំរើន នៃមហាយាន ហើយនិងការកើនចំនួន នៃព្រះពុទ្ធសាសនាផ្នែកគ្រហស្ថ ប្រពៃណីទន់ភ្លន់ ក៏បានកើតឡើង បញ្ចូលកម្លាំងផ្ទាល់ខ្លួន ជាមួយនឹងកម្លាំងដទៃ- ជំនួយនិងការគាំទ្រ ដែលព្រះពុទ្ធនិងព្រះពោធិសត្វ ផ្តល់ឲ្យដល់ អ្នកស្វែងរកផ្លូវ ដែលស្មោះត្រង់ ។ តំណាងនៃប្រពៃណីនេះ ភាគច្រើនគឺ មណ្ឌលសិក្សា ក្រុមភាគតិចឯសោតេរិក ហើយនិងដែនដីបរិសុទ្ធ ។ យ៉ាងណាក៏ដោយខុសគ្នាពីហ្សេន ដែនដីបរិសុទ្ធ មិនយកចំណងទាក់ទង រវាងគ្រូនឹងសិស្ស និងសាលារងគុរុ និងពិធីបន់ស្រន់ ថាជាសំខាន់ទេ ។ ម៉្យាងទៀត ទិសដៅរបស់ដែនដីបរិសុទ្ធ- កំណើតក្នុងដែនដីសុខាវតី តាមរយៈឫទ្ធិបារមីនៃ អធិដ្ឋានរបស ព្រះពុទ្ធអាមិតាភៈ ជាគោលដៅពិតប្រាកដ ពិតមែនតែត្រូវឲ្យយល់ច្បាស់ ក្នុងកំរិតជាច្រើនថ្នាក់ ។ ក្នុងទីនោះហើយ ដែលមានការទាក់ទាញចិត្ត និងកម្លាំងនៃដែនដីបរិសុទ្ធ ។
ដែនដីបរិសុទ្ធពោលដោយសង្ខេប
ដែនដីបរិសុទ្ធ ដូចគ្នានឹងមណ្ឌលសិក្សា មហាយានទាំងអស់ដែរ តម្រូវជាដំបូង និងសំខាន់ជាងគេបំផុត ឲ្យចំរើនពោធិចិត្ត សេចក្តីប្រាថ្នាដ៏ខ្លាំងក្លា នូវពុទ្ធភូមិ ដើម្បីផលប្រយោជន៍ នៃសត្វលោកទាំងអស់ ។ ចាប់តាំងពីដើមទីទៅ គោលការណ៍សំខាន់ នៃការសិក្សាអាចយល់បាន តាមថ្នាក់សំខាន់២ ថ្នាក់លោកុត្តរៈ (ផុតពីត្រៃលោក) និងថ្នាក់ប្រជាប្រិយ- ទៅតាមការពិសោធន៍ និងសមត្ថភាព របស់អ្នកបដិបត្តិ ។
១- ក្នុងថ្នាក់ប្រជាប្រិយ ចំពោះអ្នកបដិបត្តិសាមញ្ញធម្មតា ក្នុងអារម្មណ៍ នៃការអន់ថយអាយុ ២៦សតវត្សកន្លងមក បន្ទាប់ពីព្រះពុទ្ធបរិនិព្វាន ដែនដីបរិសុទ្ធ ទាក់ទងទៅនឹងការស្វែងរកកំណើត ក្នុងដែនដីរបស់ ព្រះពុទ្ធអាមិតាភៈ ។ បំណងនេះអាចសម្រេច បានតែក្នុង១ជាតិ តាមរយៈការសូត្រ ព្រះនាមព្រះពុទ្ធ ប្រកបដោយសទ្ធាស្មោះត្រង់និងអធិដ្ឋាន ដែលនាំឲ្យបាននូវសមាធិចិត្ត ។ អ្នកដើរតាមការបង្រៀននេះ បានគោរពបូជា ព្រះពុទ្ធអាមិតាភៈ មិនស្វែងរកព្រះនិព្វានដាច់ខាតនោះទេ ប៉ុន្តែរកកំណើតក្នុង ដែនដីបរិសុទ្ធ របស់ព្រះពុទ្ធអាមីតាភា ដែលហៅម្យ៉ាងទៀតថា សុខាវតី ។ ក្នុងបរិយាកាសមនោរមនេះ គ្មានកម្មអកុសលថ្មី បង្កើតឡើងទេ ហើយកម្មដែលមានមកហើយ នឹងត្រូវសាបសូន្យទាំងអស់ ។ ដូច្នេះព្រះនិព្វាន នៅសល់តែ១ជំហានខ្លីប៉ុណ្ណោះ ។ ដូច្នេះក្នុងថ្នាក់ប្រជាប្រិយ ដែនដីបរិសុទ្ធ របស់ព្រះពុទអាមិតាភៈ ជាកន្លែងហាត់រៀន ដ៏ឧត្តម ជាបរិយាកាសដ៏ប្រសើរ ដែលអ្នកបដិបត្តិបានទៅកើត ដោយសារតែ ការប្រឹងប្រែងផ្ទាល់ខ្លួនផង (កម្លាំងផ្ទាល់ខ្លួន) ហើយនិងឫទ្ធិបារមី នៃអធិដ្ឋានរបស់ព្រះពុទ្ធ អាមីតាភាផង (កម្លាំងដទៃ) ។ លែងមានកិរិយាធ្លាក់ចុះ (ទៅកាន់ភពទាប) បានទុកការវិលកើតវិលស្លាប់ នៅខាងក្រោយរហូតតទៅ អ្នកបដិបត្តិឥឡូវនេះអាច ប្រមូលសេចក្តីប្រឹងប្រែងទាំងអស់ របស់ខ្លួន ទៅលើតែទិសដៅ នៃពុទ្ធភូមិដ៏ឧត្តម ។ ទិដ្ឋភាពនៃដែនដីបរិសុទ្ធ ជារូបរាងនៃការបង្រៀន ដែលមានប្រជាប្រិយភាព ។
២- ក្នុងថ្នាក់ឧត្តម (លោកុត្តរៈ) អ្នកបដិបត្តិ ដែលមានសមត្ថភាពខ្ពស់ វិធីដែនដីបរិសុទ្ធ ដូចគ្នានឹងវិធីដទៃទៀត ប្រែចិត្តធម្មតា ចិត្តល្ងង់ខ្លៅ ឲ្យទៅជាចិត្ត របស់ធម្មជាតិខ្លួនពិត ។ ក្នុងដំណើរប្រព្រឹត្តទៅ បញ្ញានិងពុទ្ធភូមិ នឹងត្រូវបាននៅទីបំផុត ។ ន័យនេះ មានឱវាទពីព្រះគ្រូហ្សេនដ៏ល្បី ជូហុង (សតវត្សទី១៦-១៧ ប្រទេសចិន) ជាតួយ៉ាងដូចតទៅៈ / ឥឡូវនេះ អ្នកត្រូវសូត្រព្រះនាម របស់ព្រះពុទ្ធប៉ុណ្ណោះ ដោយសេចក្តីបរិសុទ្ធ និងភ្លឺច្បាស់ ។ បរិសុទ្ធ មានន័យថា សូត្រព្រះនាមព្រះពុទ្ធ ដោយគ្មានគិតអ្វីផ្សេង ។ ភ្លឺច្បាស់មានន័យថា មានសតិដឹងច្បាស់ នៅពេលសូត្រព្រះនាមព្រះពុទ្ធ ។ បរិសុទ្ធគឺសមថៈ (បញ្ឈប់ចិត្តមិនឲ្យគិត) ភ្លឺច្បាស់គឺវិបស្សនា (ពិនិត្យសកម្មភាព) ។ ប្រមូលសតិលើព្រះពុទ្ធ តាមរយៈការសូត្រព្រះនាម ហើយការបញ្ឈប់គំនិត និងការពិនិត្យ ទាំង២យ៉ាងក៏កើតមានឡើង ។ /
សៀវភៅព្រះពុទ្ធសាសនា បញ្ញានិងសទ្ធា វគ្គទី១៨ បានបញ្ជាក់ថាៈ / ប្រសិនបើយើងមានឫស និងចរិត ជាអ្នកដើរតាមមហាយាន យើងប្រាកដជាយល់ថាគោលដៅនៃការសូត្រ ព្រះនាមព្រះពុទ្ធ គឺដើម្បីសម្រេចនូវពុទ្ធភូមិ ។ តើព្រោះហេតុអ្វី បានជាគោលដៅ នៃការសូត្រព្រះនាមព្រះពុទ្ធ គឺដើម្បីត្រាស់ដឹងជាព្រះពុទ្ធ? គឺមកអំពីនៅពេលដែលយើង ចាប់ផ្តើមសូត្រ អតីត-បច្ចុប្បន្ន-អនាគត ត្រូវបាត់បង់ការសំគាល់ ឯលក្ខណៈ (ត្រៃលក្ខណ៍ អនិច្ចំទុក្ខំអនត្តា) នៅមាន ប៉ុន្តែត្រូវបានបោះបង់ចោល ទៅខាងក្រោយ រូបជាភាពសូន្យទទេ មានគំនិតក៏ដូចគ្នា នឹងគ្មានគំនិត ភពនៃធម្មជាតិដើមផុតចាកគំនិត ដែលជារបស់ព្រះតថាគត បានជ្រួតជ្រាបខាងក្នុង ។ ស្ថានភាពបែបនេះ គឺជាពុទ្ធភូមិ តើមានអ្វីក្រៅពីនេះ? / ថ្នាក់ឧត្តមនៃដែនដីបរិសុទ្ធនេះ អនុវត្តិបានដោយអ្នក ដែលមានសមត្ថភាពខ្ពស់ និងជ្រាលជ្រៅ កាលណាចិត្តបរិសុទ្ធ ដែនដីព្រះពុទ្ធក៏បរិសុទ្ធ ...សូត្រព្រះនាមព្រះពុទ្ធ គឺសូត្រចិត្ត ។ ដូច្នេះនៅថ្នាក់ឧត្តម ដែនដីបរិសុទ្ធជាហ្សេន ហ្សេនជាដែនដីបរិសុទ្ធ ។ នៅក្នុងទំហ៊ុំរបស់វា ដែនដីបរិសុទ្ធ បញ្ចាំងការបង្រៀនព្រះពុទ្ធសាសនា ខ្ពស់បំផុត ដូចមានសេចក្តីបញ្ជាក់ ក្នុងអវតំសកសូត្រថាៈ ការសំគាល់គ្នាទៅវិញទៅមក និងការជ្រែកចូលកណ្តាល វិធីដែលងាយបំផុត មានទុកវិធីខ្ពស់បំផុត ហើយវិធីខ្ពស់បំផុត រកឃើញនៅក្នុងវិធីងាយបំផុត ។
សទ្ធា អធិដ្ឋាន និងការអនុវត្តន៍
កត្តាទាំង៣នេះ ជាជើងទ្រ នៃព្រះពុទ្ធសាសនាដែនដីបរិសុទ្ធ ។ កាលណាជើងទ្រ ទាំង៣នេះមាន ការយកកំណើតក្នុងដែនដីបរិសុទ្ធ នឹងបានសម្រេច ។ សទ្ធាគឺជំនឿទៅលើអធិដ្ឋានរបស់ព្រះពុទ្ធអាមីតាភៈ (សុខាវតីវ្យូហសូត្រ) ដើម្បីជួយស្រោចស្រង់ សត្វ លោកទាំងអស់ ដែលសូត្រព្រះនាមព្រះអង្គ ហើយនិងជំនឿទៅលើ ធម្មជាតិដើមរបស់ខ្លួន ដែលជាធម្មជាតិដូចគ្នា ជាមួយនឹងធម្មជាតិព្រះអង្គដែរ (សូត្រព្រះនាមព្រះពុទ្ធ គឺសូត្រចិត្ត) ។ អធិដ្ឋានគឺការប្តេជ្ញាចិត្ត ដើម្បីឲ្យបានទៅកើត ក្នុងដែនដីបរិសុទ្ធ- ក្នុងចិត្តបរិសុទ្ធរបស់ខ្លួន ថាឲ្យបានរឹងជំហរ នឹងជួយស្រោចស្រង់ ខ្លួនឯងនិងជួយអ្នកដទៃ ។ ការអនុវត្តន៍ ជាទូទៅគឺ ការសូត្រព្រះនាមរបស់ព្រះពុទ្ធ ដរាបដល់ចិត្តរបស់ខ្លួន ស្រុះស្រួលគ្នាជាមួយនឹង ព្រះពុទ្ធអាមិតាភៈ មានន័យថា ដរាបដល់ចិត្តបានអារម្មណ៍ មូលតែមួយ ។ សមាធិនិងបញ្ញា ក៏កើតឡើងបានក្នុងពេលនោះ ។
សទ្ធា អធិដ្ឋាន និងការអនុវត្តន៍ ទាំងអស់មាន៣ ប៉ុន្តែតាមពិតរាប់តែមួយ ។ គេអាចនិយាយថា កំណើតក្នុងដែនដីបរិសុទ្ធ អាស្រ័យដោយល័ក្ខខ័ណ្ឌ ១(សទ្ធា) ឬ២(សទ្ធានិងអធិដ្ឋាន) ឬ៣(សទ្ធា អធិដ្ឋាន និងការអនុវត្តន៍) ព្រោះល័ក្ខខ័ណ្ឌមួយៗ មានទាំងអស់ នៅក្នុងនោះស្រាប់ ។ គេយកវាមកប្រើ ទៅតាមក្រុមអ្នកស្តាប់ និងពេលវេលា ជួយឲ្យសត្វមានជីវិត បានទៅកើតក្នុងដែនដីបរិសុទ្ធ ដែលជាឈ្នាន់ ឡើងទៅកាន់ពុទ្ធភូមិ ។
ការផ្ទេរបុណ្យកុសល
បណ្តូលនៃប្រពៃណីដែនដីបរិសុទ្ធ គឺរូបភាពនៃព្រះពោធិសត្វធម្មការា អនាគតព្រះពុទ្ធអាមិតាភៈ ដែលជាតួយ៉ាងសម្រាប់បង្ហាញ នូវឧត្តមគតិនៃព្រះពោធិសត្វ និងទ្រឹស្តីនៃការឧទ្ទិសបុណ្យកុសល ។ ការឧទ្ទិសបុណ្យកុសលនេះ ជាប្រភពនៃអធិដ្ឋានបារមី ឬបារមីដទៃ ក្នុងព្រះពុទ្ធសាសនាដែនដីបរិសុទ្ធ ។
/ គំនិតមហាយាន ដែលព្រះពុទ្ធអាច ចែករំលែកបារមី ដល់អ្នកដទៃ ជាសញ្ញានៃការផ្លាស់ប្តូរនៃសម័យប្រវត្តិសាស្រ្ត ដែលបង្កើតមហាយាន អំពីអ្វីដែលគេហៅថា...ព្រះពុទ្ធសាសនាដើម...។ អ្នកកាន់សាសនាមហាយាន សន្សំបុណ្យកុសល មិនគ្រាន់តែសំរាប់ជាសម្ភារៈ នៃការត្រាស់ដឹងផ្ទាល់ខ្លួន ប៉ុណ្ណោះទេ ប៉ុន្តែដើម្បីការបណ្តុះកុសល ជាទូទៅដែលអាចចែករំលែកស្មើគ្នា ដោយជនដទៃ ។ នេះគឺជាន័យពិត នៃបរិណាមនា (ការ ផ្ទេរកុសល) គឺថាបង្វិលបុណ្យកុសលរបស់ខ្លួន ទៅឲ្យអ្នកដទៃ ដើម្បីផលប្រយោជន៍របស់អ្នកនោះ ។ មូលហេតុនៃការប្រព្រឹត្តិនេះ ដែលហាក់ដូចជាផ្ទុយ នឹងច្បាប់នៃកម្មផល អាចយកមកពន្យល់ ក្នុងវគ្គបន្ទាប់នេះ ដែលទាក់ទងទៅនឹង ព្រះ១អង្គក្នុងចំណោម៣អង្គ នៃដែនដីបរិសុទ្ធ គឺព្រះពោធិសត្វអវលោកិតេស្វារៈ (គន់ យីន)... អ្នកខ្លះក្នុងចំណោមពួកយើង អាចសួរថា តើឥទ្ធិពលនៃកម្ម អាចកែប្រែបានដោយការសូត្រទន្ទេញព្រះនាម របស់ព្រះពោធិសត្វគន់យីន? សំនួរនេះជាប់ទាក់ទងនឹង ការកើតក្នុង សុខាវតី (ដែនដីបរិសុទ្ធ) ហើយគេអាចឆ្លើយថា ការបួងសួងដោយសូត្រ ព្រះនាមគន់យីន ជាការបង្កើតហេតុមួយ ដែលទៅរុញច្រានកម្មពីមុនភ្លាម ។ យើងដឹងថា ឧបមាមេឃងងឹត មានពពកក្រាស់នៅខាងលើ អាចមានភ្លៀងធ្លាក់ចុះមក ។ ប៉ុន្តែយើងក៏ដឹងដូច្នេះទៀតថា ប្រសិនបើមានខ្យល់ខ្លាំងបក់មក ពពកក៏ត្រូវខ្យល់ផាត់ទៅទីឆ្ងាយ ហើយយើងក៏គ្មានភ្លៀងដែរ ។ ដូចគ្នានឹងការប្រៀបធៀបនេះដែរ ការបន្ថែមកត្តា ធំមួយ អាចផ្លាស់ប្តូរទិស របស់កម្មទាំងមូលបាន ។
អ្នកកាន់សាសនាថេរវាទ និងមហាយាន អាចគាំទ្រការអនុវត្តន៍ នៃការផ្ទេរកុសល ទៅឲ្យអ្នកដទៃ ដោយគ្រាន់តែ ទទួលយល់ព្រមនូវគំនិត ថាជារបស់តែមួយ ។ ក្នុងរឿងព្រះពោធិសត្វគន់យីន ដោយការហៅព្រះនាម របស់ព្រះនាង យើងបង្ហាញខ្លួនយើងដល់ព្រះនាង ហើយដោយសារការបង្ហាញខ្លួននេះ បុណ្យកុសលរបស់ព្រះនាង ក៏ហូរចុះមកដល់យើង ។ បុណ្យកុសល ដែលបានពីព្រះនាង ក៏បណ្តេញកម្មអាក្រក់ របស់យើង ចេញ ហើយយើងក៏បានរួចខ្លួន អំពីវិបត្តិភ័យ ។ ច្បាប់នៃកម្មផល នៅតែមានដដែល ។ អ្វីដែលបានកើតឡើងនោះ គឺកម្មល្អដ៏ខ្លាំងក្លា និងធំធេងមួយ គ្របសង្កត់លើកម្មអាក្រក់ មួយទៀត ដែលខ្សោយជាង ។
សទ្ធានិងចិត្ត
សទ្ធាជាគ្រឿងសំខាន់ នៃព្រះពុទ្ធសាសនា ដែនដីបរិសុទ្ធ ។ យ៉ាងណាក៏ដោយ បញ្ញាឬចិត្ត ក៏មានមុខងារសំខាន់ដែរ តែមើលពុំសូវឃើញ ។ ការទាក់ទងគ្នាទៅវិញទៅមក នេះបានបង្ហាញច្បាស់លាស់ ក្នុងគម្ពីរសូត្រសមាធិថាៈ អ្នកធ្វើអំពើបាបធ្ងន់បំផុត ដូចជាសម្លាប់ម្តាយ-ឪពុករបស់ខ្លួនជាដើម នៅតែអាចទៅកើត ក្នុងដែនដីបរិសុទ្ធបាន ប្រសិនបើនៅពេលរៀបនឹងស្លាប់ អ្នកនោះផ្ចង់ចិត្តចំពោះទៅលើ ព្រះនាមរបស់ព្រះពុទ្ធ មួយទៅ១០ដង ដោយជំនឿនិងសេចក្តីស្មោះ យ៉ាងខ្លាំងបំផុត ។ វគ្គនេះអាចយល់បាន នៅថ្នាក់២ ។ ថ្នាក់ទី១ គឺថ្នាក់នៃការរស់នៅរាល់ថ្ងៃ ដូចជាជនឧក្រិដ្ឋអាក្រក់បំផុត កាលណាបានកែខ្លួនឲ្យល្អ ដូចដើមវិញហើយ លែងមានគ្រោះកាចដល់សង្គមមនុស្សទៀតហើយ ជននោះអាចត្រូវគេ អភ័យទោសឲ្យបាន ។ ជនមានបាប កាលណាបានស្តាយក្រោយ និងខមាទោសដោយពិតហើយ ក៏អាចតាមរយៈអធិដ្ឋានបារមីរបស់ ព្រះពុទ្ធអាមិតាភៈ ទៅកើតក្នុងដែនដីបរិសុទ្ធ ទោះបីក្នុងថ្នាក់ទាបបំផុតក៏ដោយ ។ ដូច្នេះ ដែនដីបរិសុទ្ធ ផ្តល់សេចក្តីសង្ឃឹម ដល់មនុស្សគ្រប់គ្នា ហើយជាមួយគ្នានេះ ច្បាប់នៃកម្មផល នៅតែមានដដែល ។ ថ្នាក់ទី២គឺថ្នាក់នៃចិត្ត ដូចព្រះសង្ឃរាជទី៦ បានបង្រៀនថាៈ គំនិតចោលម្សៀត១កើតឡើង ធ្វើឲ្យគេមានភាពជាមនុស្សសាមញ្ញ រីឯគំនិតទី២ ដែលជាគំនិតត្រាស់ដឹង កើតឡើង ធ្វើឲ្យគេក្លាយទៅជាព្រះពុទ្ធ ។
អាស្រ័យហេតុនេះ នៅពេលដែលជនមានបាប សុំខមាទោសចំពោះអំពើបាបរបស់ខ្លួនហើយផ្ចង់ស្មារតីចំពោះទៅលើ ព្រះនាមរបស់ព្រះពុទ្ធ ដោយសេចក្តីស្មោះបំផុត ហើយដោយអារម្មណ៍មូលតែមួយ ក្នុងខណៈនោះ ជននោះក្លាយជាអ្នកដឹងខ្លួន ចូលទៅកាន់ខ្សែនៃអរិយបុគ្គល ដោយស្ងាត់ស្ងៀម ។ នៅពេលនោះ តើការត្រាស់ដឹងនិងពុទ្ធភូមិ អាចនៅឆ្ងាយយ៉ាងណា? គម្ពីរសូត្រសមាធិ បានប្រកាសថាៈ ដែនដីរបស់ព្រះពុទ្ធអាមីតាភា នៅមិនឆ្ងាយពីទីនេះទេ! ។
(ដោយព្រះគ្រូថេរៈ ធិច តៀន តាំ - បកប្រែជាភាសាខ្មែរដោយ ហេង ជា. ២០១២)
ចំណាត់ថ្នាក់ក្រុម:ព្រះពុទ្ធសាសនា
កត្តិក
ឈ្មោះ​ខែ​​ទី​១២​តាម​ចន្ទ​គតិ​​ ។ សូម​មើល ខែទាំង១២នៃចន្ទគតិ( មានចំនួន៣០ថ្ងៃ)
ចំណាត់ថ្នាក់ក្រុម:ចន្ទគតិ
យក្ស
តើយក្សមានកំណើតមកពីណា
កាលនៅពីជំនាន់ មុនព្រាហ្មញ្ញ សាសនា ប្រទេសខ្មែរ យើងមាន ជំនឿវិញ្ញាណនិយម(សាសនាស្រុក)(Animism) គឺការមានជំនឿលើ វិញ្ញាណក្ខន្ខ័សក្តិសិទ្ធិ រក្សាទឹកដីព្រៃភ្នំ និងជីវិតមនុស្សសត្វ។ នៅក្នុងជំនឿនេះ គ្មានព្រះអាទិទេព ឬព្រះពុទ្ធទេ មានតែ វិញ្ញាណក្ខ័ន្ធសក្តិសិទ្ធិ រក្សាលោក ដូចជា អ្នកតា (អ្នករក្សាព្រៃភ្នំនិងសត្វ ដែលរស់នៅអាស្រ័យព្រៃភ្នំ ជាជម្រក) អារក្ស (អ្នករក្សាទឹក និងសត្វដែលរស់នៅ អាស្រ័យទឹកជាជម្រក) មេមត់ (អ្នករក្សាវិន័យ និងរបៀបរៀបរយ ប្រចាំមណ្ឌលរស់នៅ) ព្រះភូមិ (អ្នករក្សាដីភូមិ ចំការដំណាំ) ជំនាងផ្ទះ (អ្នករក្សាការពារលំនៅស្ថាន) ម្រេញគង្វាល (អ្នករក្សាកុមារ និងជនដែលមិនអាច ជួយខ្លួនឯងបាន ដូចជា អ្នកពិការ និងចាស់ជរា) ជាដើម។ ចំណែកវិញ្ញាណ ដែលបំផ្លាញលោក មាន មេធ្មប់ (ជាយមរាជ ឬជាស្តេចនៃ ព្រលឹងសៅម៉ាន ទាំងឡាយ) ព្រាយ អាប(ដែលជាសេនាទាំងឡាយ របស់មេធ្មប់ ដែលមេធ្មប់ អាចបញ្ជា បានគ្រប់ពេល)។ ក្រោយមក បន្ទាប់ពីមាន ការឆ្លងវប្បធម៌ ពីប្រទេសឥណ្ឌា ខ្មែរបានទទួល ឥទ្ធិពលបន្ថែមទៀត ពីជំនឿថា មានយក្ស មានបិសាច នៅក្នុងជំនឿ វិញ្ញាណនិយម នេះដែរ។
(នៅក្នុងប៉ែកមួយ នៃប្រទេសឥណ្ឌា មានកុលសម្ពន្ធ័ ឬជនជាតិភាគតិច មួយក្រុម មានឈ្មោះថា យក្ស ដែលមានមាឌដំបងធំៗជង្គ្រង ហើយពួកនេះ មិនមានប្រកាន់ ជំនឿលទ្ធិព្រហ្មញ្ញសាសនាទេ ទើបជនជាតិឥណ្ឌាទូទៅ តែងហៅជនណា ដែលមិនជឿលើព្រះព្រហ្ម ថាជាពួកយក្ស។ ក្រោយពីជំនឿនេះ បានវាតទីមកដល់កម្ពុជា យើងក៏នាំគ្នា កត់សំគាល់តាមថា អោយតែយក្ស គឺជាមនុស្ស ប្រឆាំងនឹងព្រះ ឬប្រឆាំងនឹងអំពើល្អ)។
នាសម័យកាលបុរាណនោះទៀតសោត ខ្មែរយើងមានជំនឿថា ពិភពលោក មានតែស្ថានពីរទេ គឺស្ថានមនុស្សសត្វ និងស្ថានបាតាល ( នៅសម័យនោះ គេសំដៅថា ជាស្ថាននរក គឹស្ថាននៅពីក្រោម បាតទឹកទៅទៀត) ដែលជាមណ្ឌល ដាក់ទណ្ឌកម្ម ព្រលឹងមនុស្ស ដែលធ្លាប់បាន ប្រព្រឹត្តអំពើអាក្រក់ កាលខ្លួនគេនៅរស់នៅឡើយ។ ដូច្នេះហើយ ទើបពេលណា មានមនុស្សស្លាប់ អ្នកស្រុកត្រូវ កាប់សត្វជាច្រើន ដើម្បីរំដោះយកព្រលឹងសត្វ មកជួយដង្ហែ ព្រលឹងមនុស្សដែលស្លាប់នោះ អោយបានទៅដល់ ស្ថាននរក អោយបំពេញ កម្មរបស់ខ្លួន គ្រប់ចំនួនហើយ ទើបអាចវិល មកចាប់កំណើត សាជាថ្មី លើភពមនុស្ស ម្តងទៀត។ នៅសម័យនោះ យក្ស ឬបិសាច គឺត្រូវគេចាត់ទុកថា ជាប្រភេទ វិញ្ញាណអប្រិយ តំណាងអោយអ្នកមានចិត្តអាក្រក់ ចូលចិត្តប្រទុស្តយាយី មនុស្សសត្វ មិនអោយរស់នៅ សុខសប្បាយឡើយ។ គេច្រើននិយមហៅ មនុស្សទាំងឡាយ ដែលមានចិត្តព្រៃផ្សៃ ថាជាយក្ស ព្រោះពេលណាមនុស្ស បញ្ចេញហឹង្សា និងភាពព្រៃផ្សៃរបស់ខ្លួនម្តងៗ មនុស្សនោះ ច្រើនសម្តែង ទឹកមុខ និងអាកប្បកិរិយា យង់ឃ្នង គួរអោយ ព្រឺខ្លាចក្រៃលែង មិនដូចមនុស្សល្អ ជានាធម្មតាឡើយ។