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A STUDY OF WISDOM

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A STUDY OF WISDOM (PAÑÑĀ) IN THE BUDDHIST TEXTS AND ITS APPLICATION TO THE PRESENT SOCIETY By Ven. Javana – Huỳnh Minh Tánh
A STUDY OF WISDOM
A STUDY OF WISDOM (PAÑÑĀ) IN THE BUDDHIST TEXTS AND ITS APPLICATION TO

THE PRESENT SOCIETY

 By

Ven. Javana – Huỳnh Minh Tánh

 

 

A Thesis Submitted in Partial Fulfillment of

The Requirement for the Degree of

Master of Arts

(Buddhist Studies)

 

 

 

International Buddhist Studies College

Graduate School

Mahachulalongkornrajavidyalaya University

Wangnoi, Ayutthaya, Thailand

C.E. 2014

 

          The Graduate School, Mahachulalongkornrajavidyalaya University, has approved this thesis: “A Study of Wisdom (Paññā) in the Buddhist Text and Its Application to the Present Society” as a part of education according to its curriculum of the Master of Arts in Buddhist Studies.

 

                                                 (Phramaha Somboon Vuḍḍhikaro, Dr.)

        Dean of Graduate School

 

Thesis Examination Committee:

 

                                    (Phra Tepvisutthikawee, Dr.)           Chairperson

 

                                     (Phra Medhiratanadilok, Dr.)                   Member

                                                   

                                    (Asst. Prof. Lt. Dr. Banjob Bannaruji)   Member

                               

                                     (Dr. Veerachart Nimanong)                    Member

                                           

                                     (Phramaha Somphong Khunakaro)       Member

                                                 

 

 

Thesis Supervisory Committee:

 

Phra Medhiratanadilok, Dr.                                           Chairperson

Asst. Prof. Lt. Dr. Banjob Bannaruji                             Member

Dr. Veerachart Nimanong                                              Member

 

          Researcher                   (Ven. Javana - Huỳnh Minh Tánh)

                                                 

 

Thesis Title                :   A Study of Wisdom (Paññā) in the Buddhist

                                       Text and Its Application to the Present Society

 

Researcher                :    Ven. Javana - Huỳnh Minh Tánh

 

Degree                       :    Master of Arts (Buddhist Studies)

 

Thesis Supervisory Committee :  

     :     Phra Medhiratanadilok, Dr.

           Pāḷi IX, B.A., M.A., Ph.D

     :     Asst. Prof. Dr. Banjob Bannaruji

           Pāḷi IX, B.A., M.A., Ph.D

     :     Dr. Veerachart Nimanong

           Pāḷi VI, B.A., B.Ed., M.A., M.Phil., Ph.D

 

Date of Graduation  :    April 29, 2015

 

 

ABSTRACT

 

                This thesis is of three objectives: (1) to study Wisdom (Paññā) in the Buddhist texts, (2) to process its development in Theravāda Buddhism, and (3) to apply the Paññā practice to the present society. That the study of Paññā in the Buddhist texts has its roots the developmental processes of Paññā in Theravāda Buddhism. According to Buddhist literature, wisdom may arise due to three conditions: Wisdom Based on Learning or Study (Suta-Maya Paññā), Wisdom Based on Reflection or Thinking (Cintā-Maya Paññā), and Wisdom Based on Meditation or Mental Development (Bhāvanā-Maya Paññā).

                Wisdom (Paññā) and compassion are possessed by hearts and wisdom in minds. Thirty-seven Factor of Enlightenment (Sattatiṃsa Bodhipakkhiyā Dhammā). In some sects of Buddhism, it especially refers to the wisdom that is based on the direct realization of the Four Noble Truths, Impermanence, Interdependent Origination, Non-self, Emptiness, etc. Paññā is the wisdom that is able to extinguish afflictions and bring about enlightenment. Wisdom plays a very great role in the very present day context of the world. Compassion without Wisdom is meaningless. So, Wisdom and compassion should go together. The Buddha is the compassionate Teacher He possessed universal compassion towards all living and non-living beings.

              In addition, there are three trainings to be practiced for the development of the Paññā: training in Morality (Sīla), training in Concentration (Samādhi) and training in Wisdom (Paññā). In the application of the Paññā practice to the present society; if it is to be understood and incorporated into our daily lives, it must be viewed in terms of unity of mind, speech and action. The wisdom can be explored in such great detail that one could get lost in digressions. To avoid that, we take a practical, accurate and holistic view of the role of wisdom. We must apply wisdom in family, school and societies with the insight of morality, concentration and wisdom.

              In conclusion, in Buddhism Wisdom (Paññā) is the key to Nibbāna (a State of Bliss). The Buddha has taught us many things. We are very grateful to Him. He is The Great Buddha who is our Great Teacher. Our relationship with the Buddha is a teacher-student relationship. We are all His students. The Buddha has given us Eighty-four thousand Dhamma factors. When these Eighty-four thousand Dhamma factors are reduced, it turns into Thirty-seven types of Bodhi Pakkhiya Dhamma. If these Thirty-seven types of Bodhi Pakkhiya Dhamma are reduced, it turns into the Noble Eight-fold path. If this Noble Eight-fold path is reduced, it turns into Sīla, Samādhi and Paññā. If these Sīla, Samādhi and Paññā are reduced, it turns into Wisdom. So, it is seen that Eighty-four thousand Dhamma factors of the Tipiṭaka are turned into the single word “Wisdom.

 

 

 

 

Acknowledgements

 

              I am glad to have been able to complete this research, despite the various challenges that have to encounter over the years. But this work, if without the help of some ones, will not be well completed. So, I would like to take this opportunity to express my sincere pay thanks and gratitude for them.

             First, I express my gratitude to Phra Sigambhirayarn, Asst. Prof. Dr.; Phra Medhiratanadilok, Dr.; Phra Tepvisutthikawee, Dr.; Phra Suthithammanuwat, Asst. Prof. Dr.;  Phra Sudhivorayan, Asst. Prof. Dr. Phra Sithawatchamethi; Phramaha Somphong Khunakaro; Asst. Prof. Lt. Dr. Banjob Bannaruji and Dr.Veerachart Nimanong who rendered their help and assistance as my academic advisors for this thesis.

               I am indebted to my Parents, my Upajāya (Shwe Oo Min Sayadaw he is Meditation Master in Myanmar); Venerable Mahathera Vansarakkhita; Venerable Mahathera Santakicco; ...Although, they have passed away but I will not forget their respected kindness.

               I would like to express my sincere thanks to Somdek Phrathepmangalarangsi (the Abbot of Wat Arunrajavaram) and Phra Medhiratanadilok, Dr. for giving me shelter for these years of study.

              I am greatly indebted to the kindness of Venerable Mahathera Khippapañño (HT. Kim Trieu he is Meditation Master in America), Ven. Visuddhiguna, Phra Dr.Taweephong, Ven. Havanpola Shanti, Phrakru Sunthonphathanasit, Phrakru Dhammathon Suphan Acinnasilo, Ven.Chon Tri, Ven.Lieu Tong, Ven.Giac Chanh, Ven. Giac Son, Ven.Giac Gioi, Phramaha Udomdham, Ven.Tang Dinh, Ven. Minh Giac, Ven.BuuChanh, Ven.Tri Dung, Ven.Khanh Hy, Ven.Minh Hue, Phramaha Dr. Khuan, Ven.Ly Hung, Ven.Giac Dang, Ven.ThienPhuc, Ven.PhapDang,Ven.Khai Minh, Phramaha Tam, Phramaha Sanguan, Ven. Tejaniya, Ven.Thuong Niem, Ven.Thien Minh, Ven.Minh Duc, Ven.Tri Tinh and the committee for granting me scholarships for the coursework and this thesis.               

              This thesis would not have been completed without the kind support of my supervisory committee. May I extend my deep appreciation to Dr. Veerachart Nimanong, for his knowledgeable advice and for his kindness in being my advisor, despite of his heavy responsibilities. I express my gratitude to Phramaha Visuddhasāra (HT Tinh Giac),Ven.Vien Minh, Ven.Ho Phap, Ven.Thien Tam, Ven. Ho Chanh, Ven. Ho Tinh, Ven.Thien Phap, Ven.Thien Nhan, Ven.Phap Chat, Ven.GiacTri, Ven.ChanhMinh, Ven.ChanhTho, Ven.MinhHanh, Ven.Buu Hien, Ven.Thien Dat, Ven.Giac Nguyen, Ven.Phap Nhien, Ven.Thien Sinh, Ven.Sammāmaggo, Ven.Samādhipuñño and my Dhamma friends who gave me my life and brought me up well in Buddhism.

               I am grateful to all the lecturers of the International Programme at Mahachulalongkornrajavidayalaya University for sharing their knowledge of Buddhist Studies with me and the other students. I am also deeply indebted to Phramaha Nopparat, Dr. Sanu Mahatthanadull, Mrs Lauren Holt, Hue-Loi-Travel, Mr.Son, Mr.Liem, Mr.Hung, Mrs.Lang, Mr.Tin, Mr.Long, Mr.Thanh, Mrs.Lieu …who supported me greatly with research materials and advice on the procedures of producing the thesis.

              My thanks to all my sisters, my brothers, my friends who have given me encouragement and support me to pursue my education. I also take this opportunity to pay gratitude for the enduring support of my siblings: Dr.Nut, Mr.Nhan, Mrs.Lan, Mr.Anh, Mr.Dung, Mrs.Yen, Mr.Khoa, Mrs.Hang, Mr.Tung, Mrs. Nga, Mr.Tue, Mrs.Dung, Mr.Quoc, Mrs Phu, Mrs.Tanya, Mrs.Chau, Mr.Thang, Mrs.Oanh, and Mrs.Trang.

                Also, I wish to thank all my instructors as well as the support of all the officers and staff of the Graduate School, International Programme, the library, and many others too numerous to mention here. For their critical comments, encouragement, useful information and useful suggestion which have greatly contributed to develop this thesis. I am very much grateful to all of them. Without their kind help and assistance, this work would not have been brought to completion. May I wish all beings live peace and happily! - Sabbe sattā sukhī attānaṃ pariharantu!

                                      Ven. Javana - Huỳnh Minh Tánh

                                                                        April 29, 2015
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