Ask the writer-in-residence: Difference between revisions
No edit summary |
No edit summary |
||
| Line 8: | Line 8: | ||
|source=Jon Piskor, USA | |source=Jon Piskor, USA | ||
|answer=This Buddha-Nature Resource, like many other endeavours, is an effort in the direction of helping people recognize their compassionate nature and capacity for enlightenment however deeply entrenched their materialistic and negative habits may be. Like a precious statue buried under the earth for centuries can be dug out and its value properly appreciated, we can also bring out our innate qualities of compassion and wisdom through the right exposure, education and experience. | |answer=This Buddha-Nature Resource, like many other endeavours, is an effort in the direction of helping people recognize their compassionate nature and capacity for enlightenment however deeply entrenched their materialistic and negative habits may be. Like a precious statue buried under the earth for centuries can be dug out and its value properly appreciated, we can also bring out our innate qualities of compassion and wisdom through the right exposure, education and experience. | ||
}}{{Answer | |||
|question=Having taken refuge vow, one should abandon refuge in local deities. In our culture, we make offerings to local deities. Should one stop worshipping local deities and how should one treat the worldly gods? | |||
|source=Shacha, Thimphu, Bhutan | |||
|answer=To take refuge vow is to accept the Buddha as the main teacher, adopt his path as one's spiritual path and follow his disciples as spiritual companions. Thus, one is advised to abandon those teachers and paths contradictory to what the Buddha has taught. | |||
Worshipping local deities and propitiating them for temporary help or protection, such as making offering to the territorial deities, does not necessarily contradict with the path the Buddha has shown. Thus, Tibetan Buddhism permits the worship of territorial deities. However, it would be considered wrong to take refuge in the worldly deities with regard to one's longterm spiritual goals of liberation and enlightenment because the deities are believed to be themselves trapped in the cycle of existence. Having said that, some territorial deities would be considered as enlightened Buddhas and Bodhisattvas by their believers. | |||
From the perspective of buddha-nature, all sentient beings including worldly deities have the capacity for enlightenment, even if they are not already enlightened. Thus, they also can manifest wisdom and compassion, and eventually become buddhas. | |||
}} | }} | ||
}} | }} | ||
Revision as of 02:10, 8 October 2020
If you have questions about Buddhist philosophy or history, please feel free to respectfully ask a question of Lopen Karma Phunthso in English or Tibetan. However, please refrain from asking website questions or reporting errors. If you have some problem with regard to navigating the website or if there is a mistake you would like to inform us about, please email research at tsadra dot org.
Ask your question
Questions & Answers
If I may quote Nāgārjuna, one of the greatest exponents of emptiness (Mūlamadhyamakakārikā, XXIV/14: "That to which emptiness is possible, everything is possible." The fact that our mind, and for that matter all phenomena, is empty and dependently arisen allows its self-development and growth. Thus, for the philosophers who assert buddha-nature to be the emptiness of the mind, free will and self development are indeed possible. The fact that sentient beings are by nature inclined to be free and liberated reinforces the notion of free will.
This Buddha-Nature Resource, like many other endeavours, is an effort in the direction of helping people recognize their compassionate nature and capacity for enlightenment however deeply entrenched their materialistic and negative habits may be. Like a precious statue buried under the earth for centuries can be dug out and its value properly appreciated, we can also bring out our innate qualities of compassion and wisdom through the right exposure, education and experience.
To take refuge vow is to accept the Buddha as the main teacher, adopt his path as one's spiritual path and follow his disciples as spiritual companions. Thus, one is advised to abandon those teachers and paths contradictory to what the Buddha has taught. Worshipping local deities and propitiating them for temporary help or protection, such as making offering to the territorial deities, does not necessarily contradict with the path the Buddha has shown. Thus, Tibetan Buddhism permits the worship of territorial deities. However, it would be considered wrong to take refuge in the worldly deities with regard to one's longterm spiritual goals of liberation and enlightenment because the deities are believed to be themselves trapped in the cycle of existence. Having said that, some territorial deities would be considered as enlightened Buddhas and Bodhisattvas by their believers.
From the perspective of buddha-nature, all sentient beings including worldly deities have the capacity for enlightenment, even if they are not already enlightened. Thus, they also can manifest wisdom and compassion, and eventually become buddhas.
Ask your question
If you have questions about Buddhist philosophy or history, please feel free to respectfully ask a question of Lopen Karma Phunthso in English or Tibetan. However, please refrain from asking website questions or reporting errors. If you have some problem with regard to navigating the website or there is a mistake you would like to inform us about, please email research at tsadra dot org.
Ask you question
Questions & Answers
