Inkolo yehlabathi: Yintoni efundiswa nguBuddha ngesondo
Iinkonzo ezininzi zinemithetho engqongqo neneenkcukacha ezininzi ngokuphathelele ukuziphatha okubi ngokwesini. AmaBhuda anoMyalelo Wesithathu - e-Pali, eKamesu micchacara veramani sikkhapadam samadiyami - eguqulelwa ngokuqhelekileyo ngokuthi "Musa ukuziphatha kakubi ngokwesondo" okanye "Musa ukusebenzisa kakubi isondo". Nangona kunjalo, kumarhamente, izibhalo zokuqala zibhidekile malunga nokuba yintoni na "ukuziphatha kakubi ngokwesondo".
Imithetho yeemonki
Uninzi lweemonki kunye noonongendi balandela imithetho emininzi yeVinaya Pitaka. Ngokomzekelo, iimonki kunye noonongendi ababelana ngesondo "boyisiwe" kwaye bayagxothwa ngokuzenzekelayo kumyalelo. Ukuba imonki yenza izimvo ezicebisa ngokwesondo kumfazi, uluntu lweemonki kufuneka ludibane kwaye lujongane nokreqo. Imonki ifanele ikuphephe kwanembonakalo engafanelekanga ngokuba yodwa nomfazi. Oonongendi banokungawavumeli amadoda ukuba abaphathe, abahlikihle, okanye abaphulule naphi na phakathi komqala wabo namadolo.
Abefundisi bezikolo ezininzi zobuBhuda eAsia basaqhubeka belandela iVinaya Pitaka, ngaphandle kwaseJapan.
UShinran Shonin (1173-1262), umseki wesikolo somhlaba esicocekileyo saseJodo Shinshu saseJapan, watshata waza wagunyazisa abefundisi bakaJodo Shinshu ukuba batshate. Kwiinkulungwane ezalandelayo emva kokufa kwakhe, umtshato weemonki zamaBhuda aseJapan usenokuba wawungenguye umthetho, kodwa wawungaqhelekanga.
Ngowe-1872, urhulumente waseJapan waseMeiji wakhupha umyalelo wokuba iimonki nabefundisi bamaBhuda (kodwa ingengabo oonongendi) babeya kukhululeka ukuba batshate xa bekhetha. Kungekudala "iintsapho zetempile" zaye zaxhaphaka (zazikho ngaphambi kommiselo, kodwa abantu benza ngathi abaqapheli) kunye nolawulo lweetempile kunye nezindlu zoonongendi zazihlala zisiba lishishini lentsapho, elidluliswa ukusuka kooyise ukuya koonyana. Namhlanje eJapan - nakwizikolo zobuBhuda ezingeniswe eNtshona zisuka eJapan - umbuzo wokungatshati kweemonki ugqitywe ngokwahlukileyo ukusuka kwihlelo ukuya kwihlelo nakwimonki ukuya kwimonki.
Ucelomngeni kumaBhuda nje
AmaBhuda angengawo oonongendi okanye oonongendi - nabo bafanele bazigqibele ngokwabo ukuba amanyathelo angacacanga okuthintela "ukuziphatha okubi ngokwesini" kufuneka atolikwe njengokuvuma ukungatshati. Uninzi lwabantu luthatha into ethi "ukuziphatha kakubi" kwinkcubeko yabo, kwaye sibona oku kuninzi lwase-Asia Buddhism.
Sonke sinokuvumelana, ngaphandle kweengxoxo ezingaphezulu, ukuba ukwabelana ngesondo okungavumelekanga okanye ukuxhaphaza "kukuziphatha kakubi". Ngaphaya koko, oko kukuthi "ukuziphatha kakubi" ngaphakathi kweBuddhism akucaci kangako. Ifilosofi iyasicenga ukuba sicinge ngeendlela zokuziphatha ngokwesondo ngokwahlukileyo kakhulu kunokuba uninzi lwethu lufundiswe.
Phila imimiselo
Imithetho yobuBhuda ayingomyalelo. Zilandelwa njengezibophelelo zomntu kwi-Buddhist practice. Ukungaphumeleli akunabuchule (akusala) kodwa akusosono - emva koko, akukho Thixo wokona.
Ngaphezu koko, imigaqo yimigaqo, kungekhona imithetho, yaye kuxhomekeke kumaBhuda ngamnye ukuba agqibe ngendlela yokuyisebenzisa. Oku kufuna iqondo elikhulu lokuziphatha kunye nokunyaniseka kunenkqubo yomthetho "landela nje imithetho kwaye ungabuzi imibuzo" indlela yokuziphatha. UBuddha wathi, "Yiba yindawo yakho yokusabela." Wasifundisa ukuba sisebenzise ingqiqo xa kufikelelwa kwiimfundiso zonqulo nezokuziphatha.
Abalandeli bezinye iinkonzo badla ngokuphikisa ngelithi ngaphandle kwemithetho ecacileyo necacileyo, abantu baya kuzingca baze benze unothanda. Oku kuthengisa uluntu olufutshane. UbuBhuda busibonisa ukuba sinokunciphisa ukuzingca kwethu, ukubawa kwethu nonxulumano lwethu, ukuba sinokuhlakulela ububele bothando nemfesane, yaye ngokwenjenjalo sinokwandisa umlinganiselo wokulunga ehlabathini.
Umntu oqhubeka ebambelele kwiingcamango zokuzingca nonovelwano oluncinane entliziyweni yakhe akangomntu oziphethe kakuhle, kungakhathaliseki ukuba mingaphi na imithetho ayilandelayo. Umntu onjalo uhlala efumana indlela yokugoba imithetho ukuze angahoyi kwaye axhaphaze abanye.
Iingxaki zesondo ezithile
Umtshato. Uninzi lweenkonzo kunye nemigaqo yokuziphatha yaseNtshona zoba umgca ocacileyo noqaqambileyo malunga nomtshato. Ukwabelana ngesondo ngaphakathi komgca kulungile, ngelixa isondo ngaphandle komgca sibi. Nangona umtshato womfazi omnye ufanelekile, ubuBhuda ngokuqhelekileyo buthatha isimo sengqondo sokuba iintlobano zesini phakathi kwabantu ababini abathandanayo zifanelekile, kungakhathaliseki ukuba batshatile okanye akunjalo. Kwelinye icala, ukuba neentlobano zesini emtshatweni kusenokuba lihlazo, yaye umtshato awukwenzi oko kuxhaphaza kuziphathe kakuhle.
Ubufanasini. Unokufumana iimfundiso ezichasene nobufanasini kwezinye izikolo zeBuddhism, kodwa uninzi lwazo lubonisa isimo sengqondo senkcubeko yasekhaya ngaphezu kobuBhuda ngokwabo. Kwizikolo ezahlukeneyo zeBuddhism namhlanje, iBuddhism yaseTibetan kuphela idimaza isondo phakathi kwamadoda (nangona ingekho phakathi kwabasetyhini). Ukuvalwa komsebenzi kuphuma kumsebenzi womphengululi wenkulungwane ye-XNUMX ogama linguTsongkhapa, ekusenokwenzeka ukuba wasekela izimvo zakhe kwimibhalo yangaphambili yaseTibet.
Umnqweno. Inyaniso yesibini ebalaseleyo ifundisa ukuba unobangela wokubandezeleka kukunqwenela okanye ukunxanwa ( tanha ). Oku akuthethi ukuba iminqweno kufuneka icinezelwe okanye yaliwe. Endaweni yoko, kwi-Buddhist practice, siyayibona iminqweno yethu kwaye sifunde ukubona ukuba ayinalutho, ngoko abasayi kusilawula. Oku kuyinyaniso ngentiyo, ukubawa kunye nezinye iimvakalelo ezimbi. Umnqweno wesini awuhlukanga.
Kwi-“Mind of Clover: Essays in Zen Buddhist Ethics,” uRobert Aitken Roshi uthi “[f] okanye yonke imincili yakhe, nangamandla ako onke, isini ngomnye nje umnqweno womntu. Ukuba siyayiphepha nje ngenxa yokuba kunzima ukudibanisa ngaphezu komsindo okanye ukwesaba, ngoko sitsho nje ukuba xa iichips ziphantsi asinakulandela ukuziphatha kwethu. Oku kukunganyaniseki kwaye akunampilo ”.
Kwi-Vajrayana Buddhism, amandla omnqweno aphinde aqondiswe njengendlela yokufumana ukukhanya.
Indlela ephakathi
Inkcubeko yaseNtshona okwangoku ibonakala isilwa ngokwayo ngesondo, kunye ne-puritanism engqongqo kwelinye icala kunye nokuziphatha okubi kwelinye. Ngalo lonke ixesha, ubuBhuda busifundisa ukuba siphephe izinto ezibaxiweyo kwaye sifumane indawo ephakathi. Njengomntu ngamnye, sinokwenza izigqibo ezahlukeneyo, kodwa bubulumko ( prajna ) kunye nobubele bothando ( metta ), kungekhona uluhlu lwemithetho, esibonisa indlela.