再有紮根過程中，各人思想應具有思考及批判能力，無此能力，各人行為的 對與錯， 甚或超越 對與錯內涵的複雜性，都將無法面對！佛陀涅槃後，佛弟子不斷陷入佛與魔之爭，乃至正法對非法的爭辯裏； 直至今日亦復如是，許多事情的衍生，時空背景是一因素，新舊交替也是一個因素，新的思想形成、新的物品發 明，都足以改變原有的價值觀，身處其中，如何面對？如何抽絲剝繭？找出確能幫助自己的思想來，除了不能再死拘泥所謂是與非外，建立一套系統式的思考能力， 當列入修學第一站。
Also, in the process of establishing a root, everyone should have the ability to reason and to think critically. With out this ability, a person's behavior, whether right or wrong, or even those that transcend the simple right or wrong due to an issue's complexity, becomes difficult to judge.
After Buddha achieved nirvana, the followers of Buddha constantly sunk into struggles between Buddha and Devaputra, even to the point of having to argue about the "Correct" vs. "Incorrect" Buddhism. This continues even today.
Behind the development of many things, space-time is a factor. Replacement of the old with the new is another factor. New ideas and new inventions can change many of the original values. When you are surrounded by changes, how do you face these changes? How do you painstakingly tease out the correct idea? Therefore, the first step in any learning should be to establish a systematic thinking ability. This will to help with our reasoning skill, so that we don't have to be bog down to the so called "right" and "wrong".
例舉說如：戒律或十善法，都是任何宗教普遍提及或首要的工作，但戒律當如何奉行？善法如何實踐？該是什麼方法不致使戒律成為宗教的纏腳布，死死的束縛人不敢嚐試新的事物，只敢低頭看緊自己的腳，或者善法只成為同情的工具 ，或上對下的憐憫！
For example, Precepts or 10 virtues are common, and they are often the primary commands of any religion. But how does one pursue Precepts? How does one practice virtues? Is there a way to not let Precepts become the balls and chains of religions, restricting our desires to try new things. Is there a way to not let virtue become a tool of sympathy, or a display of pity from the mighty to the fallen?
上一篇 Previous Part Next Part 下一篇
沒有留言:
張貼留言