英文原文
Buddhist Ethics / Talk 4: Moral Dilemmas and Cultural Differences | Plum Village
Dear friends, Today's talk in Vietnamese with English subtitles is part of Thay's 2008-09 teachings on ethics, in particular, on Buddhist criteria to help us navigate profound moral dilemmas. We will continue to share related videos, excerpts, and reflection questions throughout the coming months.
Breathing to embrace pain
When there is pain, anxiety or irritation, the mindful breath can embrace that mental formation and help to calm it down. In the Anapanasati Sutta, there’s an exercise for calming the body and an exercise for calming the mental formation, meaning to calm the emotions, the feelings. An emotion, a feeling, is an energy. It may be pleasant or unpleasant.
When we are angry or sad, we have to know how to breathe.
You relax your body, your head is in line with the spine, very soft, very relaxed. When you breathe out, you feel your body relax. When you breathe in it’s the same. Your two shoulders remain relaxed; only the lungs are pumping air; you don’t need to make any effort, you just pay attention to the rhythm of the breathing.
Buddhist criteria to moral dilemmas
In Buddhism, we speak of criteria – markers, measures – and the first criterion is pain (Khổ in Vietnamese, 苦 in Chinese) and pleasure (Lạc, 樂). What leads to pain, you don’t do it. What leads to happiness, you can do it. This is the first criterion.
This criterion however, is not absolute and you cannot use it alone. For instance, drowning ourselves in the five sensual desires, it’s very pleasurable. But later on, you have problems. Later on you suffer. We also know that some pains help us grow as human beings and become more resilient. That is why the criterion of pain and pleasure is not enough for us determine what is right or wrong, good or bad.
Second criterion: Beneficial and Un-beneficial
The second criterion is beneficial (Lợi, 利) and un-beneficial (Hại, 害).
In Buddhism:
Anything that brings about siblinghood, liberation, awakening, freedom is considered beneficial.
And anything that brings about attachment, pain and sorrow, disappointment is considered un-beneficial. It obstructs our path of liberation.
There are some things you need to suffer through, but it’s good for you, we benefit from the experience. And then there are pains that damage us. That’s why the second criterion, beneficial and un-beneficial informs the first criterion of pain and pleasure.
Understanding what is beneficial – Gandhi’s wisdom
On 1 September 2008 in New Dehli, I offered a talk in commemoration of Mahatma Gandhi. We should take this opportunity to hear what Gandhi had to say.
“Our ancestors set a limit to our indulgences. They saw that happiness was largely a mental condition.
A man is not necessarily happy because he is rich, or unhappy because he is poor. Observing all this, our ancestors dissuaded us from luxuries and pleasures.
The mind is a restless bird. The more it gets the more it wants and still remains unsatisfied.”
~ Mahatma Gandhi
Making a lot of money to consume, to indulge in sensual pleasures causes more harm than good. Craving has no limits. You’re successful and you’re not satisfied, you want to be more successful. You can never stop. That’s why our ancestors advised us to set limits.
Meanwhile, when we practice moderation — eating less, living in more modest conditions — we feel light and at peace. It helps us to be more free and we can realize our aspiration. So it’s more beneficial.
Third criterion: Delusion and Awakening
After the criterion of beneficial and un-beneficial, there’s the criterion of delusion (Mê, 迷) and awakening (Ngộ, 悟).
When we are delusional the decisions that we make are not very clear. Only when we are no longer delusional that we can see clearly. When we are still delusional, it is hard for us to listen to other’s advice even if it’s the truth.
That’s why you have to ask yourself, am I being delusional or not?
What is delusion? When you are not mindful, you are deluded. When you are not concentrated, you are deluded. When you are unmindful, when you don’t have insight you are deluded.
The decisions that you make when you are deluded may be incorrect, wrong, and may lead to suffering. The decisions that you make when you are clear-minded, they are correct. So if you sign a contract when you are drunk, that’s dangerous. You can destroy your family or go bankrupt.
An action that is right, that is good, that is true must be seen in the light of delusion and awakening. In Buddhism, this is a way to sound the alarm.
Stopping, calming and looking deeply as a Sangha
Looking more deeply into the use of the atomic bomb
August 6, 1945 is the day the US dropped the first atomic bomb on the city of Hiroshima. And within a matter of minutes, 140,000 people in that city died. That bomb has raised a number of questions since 1945.
Was it right or wrong to have dropped the atomic bomb?
Some people say it was the right thing to do because even though 140,000 people died, they were able to end the war. If the war had lasted, there would be many more casualties. And there are others who say they could’ve used means other than dropping the bomb.
I have looked deeply into this matter many times and I see that dropping the atomic bomb on Hiroshima and Nagasaki was not only a matter of ending the war. I see that the US also wanted to test out that bomb. Even though they did test it earlier, it wasn’t tested on a city. And maybe when that bomb exploded everyone would see the US as number one. No other nation had that weapon. Also the prestige and power of the US would increase.
Dropping the bomb was not only to make Japan surrender but to prove that the US was a superpower. And suddenly, America’s position became unrivalled in the world. So from a military standpoint, it’s one thing. But from a political standpoint, it’s another.
We have to look deeply to see the kind of thinking that lead to the decision to drop the bomb. It wasn’t just to restore peace, to end the war. There were other motives behind it too.
These are big ethical problems that we need to look deeply into.
Thay continues the talk with a teaching on the remaining criteria to help us navigate moral dilemmas, and the ultimate criterion that transcends all notions.
_Excerpt from Thich Nhat Hanh’s 2008 December 11 teaching – Dharma Nectar Temple, Plum Village France
中文翻译
佛教伦理 / 第四讲：道德困境与文化差异 | 梅村
亲爱的朋友们，今天的越南语讲座配有英文字幕，是师父2008-09年关于伦理教学的一部分，特别是关于佛教标准，以帮助我们应对深刻的道德困境。我们将在未来几个月继续分享相关视频、摘录和反思问题。
呼吸以拥抱痛苦
当有痛苦、焦虑或烦躁时，正念呼吸可以拥抱那个心行并帮助它平静下来。在《安那般那念经》中，有一个平静身体的练习和一个平静心行的练习，意思是平静情绪、感受。一种情绪、一种感受，是一种能量。它可能是愉快的或不愉快的。
当我们生气或悲伤时，我们必须知道如何呼吸。
你放松你的身体，你的头与脊柱对齐，非常柔软，非常放松。当你呼气时，你感觉你的身体放松。当你吸气时也是一样。你的两个肩膀保持放松；只有肺部在泵送空气；你不需要做任何努力，你只需注意呼吸的节奏。
佛教对道德困境的标准
在佛教中，我们谈论标准——标记、尺度——第一个标准是苦（越南语Khổ，中文苦）和乐（越南语Lạc，中文樂）。导致痛苦的事，你不要做。导致快乐的事，你可以做。这是第一个标准。
然而，这个标准不是绝对的，你不能单独使用它。例如，沉溺于五种感官欲望，非常愉快。但后来，你会有问题。后来你受苦。我们也知道有些痛苦帮助我们作为人类成长并变得更有韧性。这就是为什么苦乐标准不足以让我们决定什么是对错、好坏。
第二个标准：有益和无益
第二个标准是有益（越南语Lợi，中文利）和无益（越南语Hại，中文害）。
在佛教中：
任何带来兄弟姐妹情谊、解脱、觉醒、自由的事物被认为是有益的。
任何带来执着、痛苦和悲伤、失望的事物被认为是无益的。它阻碍我们的解脱之路。
有些事情你需要经历痛苦，但它对你有好处，我们从经验中受益。然后有些痛苦会伤害我们。这就是为什么第二个标准，有益和无益，告知第一个苦乐标准。
理解什么是有益的——甘地的智慧
2008年9月1日在新德里，我发表了一场纪念圣雄甘地的演讲。我们应该借此机会听听甘地怎么说。
“我们的祖先为我们的放纵设定了限制。他们看到幸福很大程度上是一种心理状态。
一个人不一定因为富有而快乐，或因为贫穷而不快乐。观察到这一切，我们的祖先劝阻我们不要追求奢侈和享乐。
心是一只不安的鸟。它得到的越多，想要的越多，仍然不满足。”
~ 圣雄甘地
赚很多钱来消费，沉溺于感官享乐，弊大于利。渴望没有极限。你成功了却不满足，你想更成功。你永远停不下来。这就是为什么我们的祖先建议我们设定限制。
同时，当我们实践节制——少吃，生活在更简朴的条件下——我们感到轻松和平静。它帮助我们更自由，我们可以实现我们的愿望。所以它更有益。
第三个标准：迷惑和觉醒
在有益和无益的标准之后，有迷惑（越南语Mê，中文迷）和觉醒（越南语Ngộ，中文悟）的标准。
当我们迷惑时，我们做的决定不是很清晰。只有当我们不再迷惑时，我们才能看清楚。当我们仍然迷惑时，我们很难听取别人的建议，即使那是真相。
这就是为什么你必须问自己，我是否迷惑？
什么是迷惑？当你不正念时，你是迷惑的。当你不专注时，你是迷惑的。当你不正念，当你没有洞察力时，你是迷惑的。
当你迷惑时做的决定可能不正确、错误，并可能导致痛苦。当你头脑清晰时做的决定是正确的。所以如果你喝醉时签合同，那是危险的。你可能毁掉你的家庭或破产。
一个正确、好、真实的行为必须在迷惑和觉醒的光照下看待。在佛教中，这是一种敲响警钟的方式。
作为僧伽，停止、平静和深入观察
更深入地观察原子弹的使用
1945年8月6日是美国向广岛市投下第一颗原子弹的日子。在几分钟内，该市14万人死亡。自1945年以来，这颗炸弹引发了许多问题。
投下原子弹是对还是错？
有些人说这是正确的事，因为尽管14万人死亡，他们能够结束战争。如果战争持续，会有更多伤亡。还有人说他们本可以使用投弹以外的手段。
我多次深入观察这件事，我看到向广岛和长崎投下原子弹不仅是结束战争的问题。我看到美国也想测试那颗炸弹。尽管他们之前测试过，但不是在城市上测试。也许当那颗炸弹爆炸时，每个人都会看到美国是第一。没有其他国家有那种武器。而且美国的声望和权力会增加。
投下炸弹不仅是为了让日本投降，而且是为了证明美国是超级大国。突然，美国的地位在世界上变得无与伦比。所以从军事角度看，是一回事。但从政治角度看，是另一回事。
我们必须深入观察导致投弹决定的那种思维。它不只是为了恢复和平、结束战争。背后还有其他动机。
这些是我们需要深入观察的大伦理问题。
师父继续讲座，教授剩余的标准以帮助我们应对道德困境，以及超越所有概念的终极标准。
_摘自一行禅师2008年12月11日的教学——法国梅村法露寺
文章概要
本文基于一行禅师在梅村的讲座，探讨佛教伦理如何帮助人们应对道德困境，特别是中年时期的道德挑战。文章介绍了佛教的三个核心标准：苦乐标准、有益无益标准、迷惑觉醒标准，并结合甘地智慧和原子弹案例进行深入分析。文章强调通过正念呼吸、深入观察和节制实践，人们可以在复杂情境中做出明智决策，促进个人成长和社会和谐。
高德明老师的评价
用12岁初中生可以听懂的语音来重复翻译的内容
这篇文章讲的是佛教怎么帮我们解决生活中的难题，特别是当我们长大到中年时，会遇到很多让人纠结的选择。比如，它教我们怎么用呼吸来让自己平静下来，当我们生气或难过时，深呼吸可以帮助我们感觉好点。它还告诉我们三个简单规则：第一，做让自己快乐的事，不做让自己痛苦的事；第二，做对自己和别人都有好处的事，不做有害的事；第三，在做决定前，要清醒思考，不要迷迷糊糊的。文章还举了原子弹的例子，说明为什么我们需要仔细想清楚再做决定。这些方法就像游戏里的攻略，帮我们闯过人生中的难关。
佛学的各个宗派视角评价，突出《显密圆通成佛心要集》的视角
从佛学宗派视角看，本文内容体现了大乘佛教的慈悲与智慧，特别是禅宗的当下觉照和人间佛教的入世关怀。显宗方面，文章强调的苦乐、有益无益、迷惑觉醒标准，与《显密圆通成佛心要集》中“心要”理念相契合，该集主张显密圆融，以心为要，本文的伦理标准正是心性修持在道德领域的应用。密宗视角下，准提法作为快速成就的法门，其“清净平等”的修持原则与本文的深入观察和觉醒标准相通，都致力于破除无明、显发本觉。文章虽未直接提及准提法，但其聚焦的伦理实践为准提修行者提供了日常生活中的应用框架，例如通过呼吸调心对应准提咒的持诵，以提升觉性。整体上，本文从显宗基础出发，暗合密宗精要，展现了佛教伦理的圆融性与实用性。
在修行实践上可以应用的和可以解决人们的十个问题。
在修行实践上，本文内容可以应用于解决人们的十个问题：1. 情绪管理问题，通过正念呼吸缓解焦虑和愤怒；2. 决策困惑问题，运用苦乐标准避免冲动选择；3. 欲望控制问题，借鉴甘地智慧实践节制生活；4. 人际关系问题，以有益标准促进和谐互动；5. 自我成长问题，从痛苦中学习以增强韧性；6. 道德判断问题，用迷惑觉醒标准提升洞察力；7. 社会伦理问题，如原子弹案例所示，培养深入思考习惯；8. 中年危机问题，整合伦理标准应对人生转折；9. 心灵自由问题，通过觉醒追求内在解脱；10. 日常修行问题，将佛教伦理融入坐卧行住。这些应用彰显了准提法的优点，如简便易行、即身成就，准提法强调“一切随心转”，本文的伦理实践正是心性转化的体现，帮助人们在生活中快速积累功德、净化业障，实现显密圆通的修行目标。