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- Thứ 4 Tháng 7 30, 2025 9:56 am RELIGIOUS OPINIONS ON THE ORIGIN OF LIFE AND THE UNIVERSE

In attempting to study religion, people often get frustrated and have much to think about the many serious controversial religious theories about the origin of life and the universe (the First Cause). One theory criticizes the other as if it alone is the true representative of Truth. In reality, which religion has seen the hidden truths of life and the universe? Or are they too like the blind men who each gave out wildly disparate descriptions of the elephant after touching it? This is not an issue for the naïve believers who do not seek the truth.
All they have to do is to close their eyes and believe in the dogmas. However, those who are objective may still feel that they need to research the validity of the religious dogmas while studying religions. Those cautious people understand very well that there are subjects belonging to the supernatural that cannot be understood with simple reasoning and logic, and that can only be perceived by intuition or the ability to grasp mystical phenomena. But either through the reasoning ability or the super senses, when using oral or written language to express these physical or supernatural truths, it should naturally be presented in a coherent and sensible way and especially in a way that everybody can understand it.
Now, let us try to take on the subject of the origin of life and the universe through the various explanations presented by different religions and examine those theories further below.
When exploring the First Cause of the universe and human beings, religions have proposed three main theories:
1) Acceptance a First Cause as an omnipotent God or a personal Creator (Judeo-Christianity, Hinduism); 2) Viewing the First Cause as a principle or universal energy (Taoism, Confucianism); or 3) Rejecting the idea of a First Cause (Theravada or Original Buddhism).

I. The Omnipotent God or the Personal Creator
The personified Creator is known by many names across various religions, such as The Supreme Being, The Creator, God the Father, The Jade Emperor, Brahma, Jehovah, and more. In essence, God is the supreme master of the universe and all beings, embodying the Whole Truth, The All Good, and the All Perfection. He resides in Heaven and governs everything as the Sovereign. According to the Judeo-Christian bible, it is written: “In the beginning, God created the heavens and the earth. On the earth, where the waters gathered, was the sea with fishes.There was vegetation, including plants yielding seeds and trees bearing fruit. The heavens were adorned with lights and stars. Below the heavens, there were birds and other animals, and insects and wild beasts roamed the ground. Then, God created man in his image and fashioned a woman from his rib. Each species, male and female, came together to multiply.”
According to the ancient Hindu tradition: “Lord Brahma, the Great Brahma, the Supreme Being, the All-Knowing, the Authority of all decisions, the Founder, the Creator, the Victorious, the Self-existing Lord, and the Father of past, present and future of all beings. Brahma created all these beings. Why? Because Brahma had a thought, “I wish to have other creatures!” It was from his wish that other beings were born.”

Muslims conceive Allah as the Unique and Eternal Being, distinct from the creation and beyond comparison. They also recognize Adam as the ancestor of all humans, created from clay with Allah breathing life into him. Eve was formed from Adam's rib, and they initially lived in Paradise until their expulsion to Earth due to sin. Legend has it that their reunion on Mt. Arafat resulted in Adam's tears staining a stone into black, which is now worshipped at the Kaba temple.
According to Muslim belief, Allah created heaven and earth in six days. The initial two days were dedicated to the earth, the subsequent two to all living beings within it, and the final two to the heavens. Muslims further hold that there are seven heavens and six realms of hell.
In summary, Judeo-Christianity, Hinduism, and Islam share the belief in God as the Supreme Being with a distinct personality. He is the ultimate cause and origin of the world's creation, and everything stems from His will.

II. Rejection of Creationism
In the original collection of scriptures of Theravada Buddhism, known as The Tripitaka, there is no mention of a Creator. Buddhism does not recognize a Creator, whether as a Supreme Being, a manifestation of Power, or as a multitude of beings. Regarding the origin of life, Theravada Buddhists assert that this subject is beyond human comprehension.
The initial rationale provided by Theravada Buddhists for avoiding complex metaphysical inquiries is illustrated through the analogy of someone struck by an arrow. When such a person asks questions like, "Who shot me? Where did the arrow come from? What kind of metal was it made of? What were the motives of the person who shot the arrow? What kind of poison was on it?" and so forth, it becomes clear that seeking detailed answers to every aspect of such inquiries might lead to the person's demise.
Similarly, one who seeks profound knowledge about the origin of humans and the finite or infinite boundaries of the world might pass away before receiving answers from 'The Teacher of the World.'
The following story was related by a monk named Malunkyaputta (Malunkya sutra):
“Blessed One, you have not explained those theories clearly. You put them aside and did not lecture on them. Is the world eternal? Is the world limited or unlimited? If you could explain those things clearly to me, I will continue to follow you and live a life of purity as a monk. If not, I will leave you… If you know these things, say that you know, and if you don’t know then just say so…And if a person is ignorant or is not enlightened, it is best to say, ‘I do not know because I am not enlightened.”
The Buddha answered: “The Tathagata did not mention these issues because they do not lead to enlightenment or Nirvana and a person would die before he could hear the explanations.”

The second reason Theravada Buddhists provided to avoid addressing questions about the beginning of life and the universe is the perceived impossibility of discovering that origin. In the Nikaya sutra, it is stated: "O disciples! The first step of this very long journey cannot be conceived. Living beings are obstructed by ignorance and cravings, bound tightly by ropes of passion so that they cannot perceive the starting point of the endless and undetermined journey."To elucidate the matter, someone quoted the following reasoning: "There is no reason to suppose that the world had a beginning at all. The idea that things must have a beginning is due to the poverty of our thoughts." (Bertrand Russell, 1872–1970, English author, mathematician, & philosopher).
The Theravada Buddhists presented two reasons for not intending to address all the philosophical problems of humanity. One reason is that such matters are not conducive to escaping suffering, and they are beyond the comprehension of individuals immersed in ignorance.
To a certain extent, this stance seems reasonable. However, they face an inconsistency when, on the one hand, they reject in-depth research into metaphysical matters, and on the other hand, they engage in criticizing Hindu reasoning on the same subjects. This inconsistency leads them to delve deeply into the metaphysical arena, contradicting their earlier stance of consistently evading questions by claiming the impossibility of knowing.
The Theravada Buddhists employed an apocryphal tale to refute the concept of God's creation and to diminish the stature of the Creator Brahma, placing him beneath Buddha. This narrative was presented as if they were authorities in metaphysics, a realm they had previously left unexplored.
Minor Vehicle Buddhism counters the notion of divine creation with a story found in the Patika Sutta. This narrative portrays the deity Brahma as inferior to the Buddha and showcases a newfound proficiency in supernatural matters previously unexplored.
The Buddha inquired:
"Why do some revered individuals insist on the traditional belief that the world originates from the Self-created, from Brahma?"
When they were unable to provide an answer, the Buddha elucidated:
"Once upon a time, the world underwent a transformation. During this period, most sentient beings were reborn into the Abhassara realm (the realm of the Radiant Gods) ... and resided there for a considerable duration. Eventually, the world transitioned into a void known as the Pham realm.
At this juncture, when a sentient being's lifespan ended, their blessings were depleted, or their collective karma reached its culmination, they would transition from the Abhassara realm into the empty Pham realm. There, they lived for quite an extended period. After living alone for an extended duration, they grew weary and longed for companionship: 'I hope other sentient beings will also come to this place!' Subsequently, other sentient beings whose lifespans ended, blessings were exhausted, or collective karma concluded, transitioned from the Abhassara realm into the vacant Pham realm to join the initial sentient being.

At that time, the first sentient being born into the first Abhassara realm believed: 'I am Brahma, the Great Brahma, Almighty, Supreme, Omniscient, the Lord of All, the Creator, the Lord of All Beings, the Self-existent One, the Forefather of All Beings past, present, and future. It was through my desire that these sentient beings came to this place.' The other sentient beings who came later thought likewise: 'That being is Brahma, the Great Brahma, Almighty, Supreme, Omniscient, the Lord of All, the Creator, the Lord of All Beings, the Self-existent One, the Forefather of All Beings past, present, and future. Because we see this being was here before us, we were born later.'
"In this regard, disciples, the being born first is older, more beautiful, and more powerful. Those born later have shorter lifespans, are less attractive, and have less power. It is highly probable that some beings, in the same state as the previous being, have died and been reborn into human life on Earth. They renounced family life to become homeless monks. During meditation, they may recall past lives, but only to a limited extent. Their memory is restricted, leading them to think: 'The Great Brahma, the Almighty, the Eternal, the Unchanging. They will exist forever. But we have been created by them, we are impermanent, subject to change, and mortal.” The Theravada Buddhist tradition concludes that the traditional notion of Brahma as the Creator is actually a narrative fabricated by Brahma himself.
The Theravada’s competition for superiority with Hinduism becomes more apparent in the following made-up story named Kevaddha Sutra: “A bhikshu asked Brahma, “Where do the elements of earth, water, wind, and fire end without leaving any trace?” Brahma answered: “In front of my students, I cannot say I do not know. Why do you leave Buddha to come here and ask me? This is very wrong and contrary to reason. You should go back to Buddha and believe what he says”.
On the contrary, the disciples of Buddha fabricated numerous stories to find faults in the supreme Creator of Brahmanism, whom they had previously admitted they knew nothing about.
The Jatakamala and the Mahabodhi Jataka Sutra asserted that life in this universe is chaotic, imperfect, and rife with unsightly dishonesty, trickery, greed, and ambition. According to these texts, if God, the creator of the universe and life, exists, then he is an unjust entity responsible for crafting a world replete with inequity and injustice. In this perspective, such a God is considered laden with sins, while humans merely fulfill His will.

However, it is not accurate to claim that Buddhism does not delve into the origin of the universe and life, as Theravada Buddhist monks used to assert. In reality, Mahayana Buddhists have proposed many doctrines about this extensive and far-reaching subject.
Regarding the universe and life, Mahayana Buddhists believe that the infinite and vast Dharma realm (the principle that orders the universe) is an illusory manifestation similar to an extended dream arising from each living being's mind. The Shurangama Sutra states: "All the innumerable realms appear in the Emptiness of space, and Emptiness appears in the mind similar to clouds appearing in the blue sky."
Additionally, the Great Immense Wisdom Sutra acknowledged: "The worlds, the realms, the roots of beings... are like illusions, transformations, like dreams... the vapor fading away, the moon under the waters... displayed by a great magician squatting at a cross street."
Moreover, Mahayana Buddhist sutras, such as The Lankavatara Sutra, the Adornment Flower Sutra (Avatamsaka Sutra), the Dharma Flower Sutra (Dharmapundarika Sutra), and the Earth Store Sutra (Kshitagarbha Sutra), along with the Supreme Prajna Sutra, provide comprehensive and detailed answers to various metaphysical topics, including the Buddha's realm, the realms of heaven and hell, and the diverse realms of beings.
The Adornment Flower Sutra, for instance, states: "All the vast and immense realms and all the innumerable Buddha's lands of the World Flower Store (representing the universe!) are gathered and established by the cosmic ocean of energy of the Buddhas, the vows of Great Bodhisattvas, and the sea of karmas of all kinds of living beings." This sutra explicitly declares that the superior and pure realms of the universe were created by the higher supernatural power of the Buddha and Bodhisattvas, while the lower and dark realms were created by their lower power.
Furthermore, the Buddha's higher power not only supports and preserves the lower realms but also exerts a profound influence on all living beings. According to The Adornment Flower Sutra (Avatamsaka):"Without such supporting and preserving power of the Buddhas, this universe could not have existed even for a 'kṣaṇa' (the smallest unit of time, 1/75 of a second), and this world could not have had the slightest happiness."
In essence, without delving into the sutras of Theravada and Mahayana Buddhism, individuals identifying as Buddhists may find themselves easily perplexed. This confusion arises due to the numerous contradictions not only between the doctrines of Theravada and Mahayana but also within the various sects. It is a misconception for someone to stumble upon a single Buddhist sutra, read a few theories on the universe, life, and spiritual cultivation, and hastily conclude that these represent the overarching views of Buddhism.

Within this article, our focus is on exploring the origin of the universe and life through various Buddhist doctrines, examining the disparities in these doctrines, and summarizing them as follows:
Theravada Tradition:
Holds that the question about the First Cause is inconceivable and incomprehensible.
Refuses to recognize any personal God or invisible power as the First Cause.
Mahayana Belief:
Views life and the universe as products of the mind, manifestations of one's consciousness.
Various Mahayana Sects:
Belief that the universe and life originate from the supernatural power of the Buddha (a primal cause in a nontheistic philosophy).
Dharma Body of the Buddhas:
Some believe it represents a first principle that is both theistic (personal Creator, Vairocana Buddha) and non-theistic (supernatural power), with the Dharma being a non-deistic supreme principle.
Buddhist Sects from Tibet and Nepal:
Embrace a theistic standpoint, asserting that Adi Buddha, an omnipotent and omniscient Early Buddha, created the universe and all living beings through meditation, akin to the creation in Christianity or Hinduism.
Despite the diverse opinions about the Primal Cause, most Buddhists, regardless of their schools, use the argument of not recognizing God as a person or a Power controlling the universe and life to differentiate Buddhism from Christianity or Hinduism. Although similarities exist between different religions, and a thorough understanding of God and the supreme principle remains elusive, prejudices still persist.

III. First Cause as a Principle
When exploring the origin of the universe and life, Christianity, Hinduism, and Islam employ monotheism (Creationism) as their explanatory framework. In contrast, Early Theravada Buddhists consider this subject irrelevant, while Confucianism and Taoism lean towards a non-theistic perspective.
Before delving into the teachings of Confucianism and Taoism, it is crucial to investigate the beliefs of the ancient Chinese people, as Confucius and Lao Tzu constructed their doctrines upon this foundation.
In the early cultures of ancient China and among similar primitive societies, there was a widespread belief that spirits or gods held sway over every aspect of human life. The fear and reverence for these deities extended to all imposing entities with motion, perceived as exerting a significant impact on daily existence and thus considered divine.
Among the many revered gods were those associated with celestial bodies such as the Sun, Moon, and Stars, as well as gods connected to natural elements like Mountains, Rivers, Lightning, Wind, Rain, in addition to others. Naturally, rituals involving offerings and prayers to the gods emerged during this period. By observing the natural order, one may infer that just as the father is the head of the household, vassal states have their kings, and people have their emperors, there must also be a Spirit Ruler, Shang Ti, who serves as the Emperor of Heaven—a Supreme Being governing all deities and elements in the universe.

As logic and reasoning took precedent, some individuals began to question the feasibility of the Supreme Being sharing the same form as humans. This led to a shift in the perception of the Supreme Being's figure, transforming it into a sacred and ineffable principle that governs all aspects of nature with great efficacy.
Confucius (551-479 BC) formulated his doctrine by examining the ideas of ancient sages and reassessing the principles guiding the changes of Heaven and Earth. He subsequently embraced the concept of Oneness, positing that Heaven, Earth, and all entities share a unified nature, as the core tenet of his philosophy. This principle of Oneness is omnipresent, acting as the driving force for life and transformations in the universe. It is also known interchangeably as Heaven, Supreme Being, or Tai Chi (Supreme Ultimate).
Tai Chi possesses a mysterious nature that transcends human understanding. Nevertheless, its operations become discernible through the observation of cyclical changes in living things. In essence, even though conceptualizing the identity of the Supreme Being might be insurmountable, we can grasp His actions through the creation of the universe and all things.
The fundamental essence of I Ching (the Book of Changes or oracles) and Confucianism is grounded in the examination of the universe in motion:
In the beginning, there existed only chaos, shrouded in a mysterious, powerful, and potent principle referred to as Tai Chi, the Great Extreme. This principle gave rise to two opposing and interrelated forces, Yin and Yang (or Liang Yi, the diagram symbolizing Yin and Yang). While the existence of myriad things before the advent of Yin and Yang is uncertain and perhaps nonexistent, it can be asserted that with the emergence of Yin and Yang, everything else in the world had already come into being.
The interplay between Yin and Yang, the opposing forces of negativity and positivity, involves a constant push and pull, resulting in a dynamic equilibrium that manifests in a multitude of beings and diverse forms of existence. All phenomena in the world arise from the dynamic interplay of Yin and Yang. "To comprehend the principle of Yin and Yang is to understand Nature; to grasp that simple principle is to fathom the cause of human existence." (I Ching – Xi Ci Shang). Yin and Yang transcend physical form; they symbolize the fundamental essence of changes and transformations in nature.
In Confucianism (Ru Jia), humanity occupies a crucial role in nature: "Man possesses the spirit and intelligence to fully comprehend nature. Man is the virtue of heaven and earth, the interaction of Yin and Yang, the convergence of the devils, the essence of the stars, and the five elements" (Book of Rites 'Li Ki IX).

In summary, the Ru Jia school does not directly explore the essence of Heaven but endeavors to understand it through the observable changes and transformations in nature. The initial movement of Heaven is Tai Chi, giving rise to Liang Yi - two opposing forces (or elements). Liang Yi then led to the formation of the Four Phenomena, and the Four Phenomena generated the Eight Hexagrams, ultimately leading to the creation of myriad things. Beings that absorb the purest essence become Saints and Deities, while those that absorb less become humans or other entities, including inanimate objects.
The Tao (or Taoism, translated as the Path or the Way of both the physical and spiritual aspects) is the absolute principle of the cosmos that has existed since the creation of heaven and earth. It is so mysterious and beyond imagination that it seems non-existent. Therefore, as author, Zhi Bei Yu, an authority on the teachings of Taoism admitted: The one who asks about the Tao and the one who answers that question is both ignorant of the Tao." Similarly, the Book of Virtue- Tao Te Ching summed up the impossibility of attempting to describe the Tao: "When a foolish person hears of the Tao, he laughs out loud at the very idea."
As such, when Taoists discuss Tai Chi, they use the term Tao to denote the origin of life and nature similar to the principals of Confucianism. Lao Tzu, the ancient sage who founded Taoism around 604 BC, expressed: "The Tao gave birth to one, one gave birth to two, two gave birth to three, and three gave birth to the multitude of things in nature. All things in nature carry Yin on their backs yet hold Yang in their bosoms. Yin and Yang are opposite of each other, yet they blend to attain harmony." The "one" mentioned here can be compared to Confucianism's Tai Chi in motion, creating and transforming all things in nature. Thus, the nature of Tao may seem non-existent and idle, but in reality, everything is created from it. Tao, as the ruler of creation, guides all species through countless changes and transformations, ultimately leading them back to the Tao: the concept of departing and returning.

Although this is a simplified representation of Tao, even the Tao Te Ching recognized its elusiveness: "Approach it from the front and you will not see a beginning; Follow it and there will be no end.”
While Lao Tzu did not explicitly address the position of humans in the universe compared to other creatures, he indirectly conveyed, "Man models himself (follows) after Earth, Earth models itself after Heaven, Heaven models itself after the Tao, and the Tao models itself after Nature.” Consequently, regardless of the perceived dignity of human beings, they must all observe the changes and activities of Heaven, Earth, and Tao, and live by these mystical and natural laws.
Both Confucianism and Taoism conveyed the metaphysical principle as the First Cause of creation, yet this concept does not resonate with the majority. The abstract notions of Tai Chi or the Tao, as proposed by Confucius and Lao Tzu, are challenging to grasp. Even if earnest attempts are made to comprehend these principles, the acceptance that a mere 'principle' is responsible for creating the universe and all its elements, especially human beings, remains elusive.
In contrast, the concept of a Creator fashioned in their likeness is more in alignment with the mass understanding. Regardless of the attributes of omnipotence, omniscience, benevolence, perfection, and others, a Creator with relatable qualities is more accessible and sounds reasonable.
Hence, thousands of stories are woven around the Heavenly Jade Emperor in his White Jade Palace, accompanied by Saints, Deities, Immortals, and Spirits governing the universe and all species. Finding solace in this tangible and comprehensible narrative, less attention is paid to the mysterious and intricate metaphysical principles envisioned by Confucius and Lao Tzu.

In essence, various religions propose conflicting theories about the First Cause; however, they generally converge on the acknowledgment of an ineffable force that governs all existence. This absolute One, whether personified as the Creator or conceptualized as a metaphysical principle (metaphysical power), or even a combination of both, remains a relative notion pointing to something beyond human comprehension.
For individuals endowed with the "third eye" and blessed with visions of extraordinary heavenly realms, featuring the Creator, Buddhas spanning the ten directions, angels, saints, deities, the Buddhas' lands of salvation, and the dharma assembly, their interpretations attribute these visions to the influence of that metaphysical Power.
If individuals possess mystical experiences, they may comprehend that metaphysical power can manifest in numerous forms, undergoing mystical transformations tailored to one's religious inclination and level of spiritual and intellectual understanding.
Polytheistic believers might witness a multitude of deities, while Mahayana Buddhists may envision the Buddhas of the Ten Directions. For Tibetans, Kwan Yin may appear as a male, while for the Chinese, Japanese, and Vietnamese, she may take on a female form. These visions and spiritual experiences vary to accommodate diverse beliefs, such as the Tai Chi diagram for Taoists, Emptiness for Theravada Buddhists (a concept that all things lack inherent or independent existence), the God of Fire for Brahmanism Hindus, the Mountain God for those in mountainous regions, the God of the Banyan tree for the Vietnamese peasants, and the family patriarch for those venerating their ancestors, and so forth.
Indeed, it is these myriad spiritual manifestations of heavenly realms that perpetuate the enduring belief in their respective religions, regardless of the perceived foolishness, obscurity, or simplicity of their views concerning the Tao, Supreme Ruler, Buddha, and Deities. Even in the face of mutual mockery of each other's fallacies, what holds paramount importance is their unwavering faith in something greater than themselves and someone capable of meting out rewards and punishments for their actions on this earth. This, in itself, is enough.

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- Thứ 4 Tháng 7 30, 2025 10:09 am GENERAL OUTLINE OF BUDDHISM BASED ON THE DOGMAS OF VARIOUS BUDDHIST SECTS

Buddhism originated in India, a country where religious devotion takes precedence and holds a dominant position. Historical records reveal that India is structured into four classes, with Hindu priests leading, specializing in offerings, prayers, and rituals. The Brahmin class, possessing absolute authority, governs the thoughts and lives of successive generations of royal families and the entire society. They assert a religious monopoly, directly performing ceremonies for Gods and Spirits, with Maha-Brahma as their supreme deity. The Brahmin priests oversee daily rituals, purification ceremonies, and sacrifices, and impart teachings from the Vedas, considered the Bible of Brahmanism. The clergy is further categorized into three levels of initiation:
1. Monks at the supreme level are those of the Brahmin order who no longer directly engage with the common people. This tier focuses on studying both the tangible and metaphysical forces within the universe.
2. Monks at the intermediate level are practitioners skilled in astrology, prophecy, communication with spirits, and the execution of supernatural feats. They specialize in referencing, interpreting, and practicing the fourth Veda, Atharva Veda, a distinguished collection containing various incantations.
3. Monks at the lower level are the priests who perform regular ceremonies and serve in temples. This group typically recites the first three Vedas of Atharva (Rig Veda, Yajur Veda, Sama Veda).
The lower clergy must undergo twenty years of study to advance from the lower to the intermediate level and another twenty years to reach the supreme level. The leadership of all three levels is overseen by a head of the religious community, supported by a council comprising more than seventy monks.
Each Brahmin monk must adhere to ten precepts:
1. Humility
2. Righteousness
3. Moderation
4. Truthfulness
5. Purity
6. Control of the senses
7. Proficiency in Atharva Veda
8. Understanding of the divine Brahma
9. Honest Speech
10. Avoidance of anger.
Prince Siddhartha was born into the royal lineage in a society where both the aristocracy and commoners wholeheartedly embraced Brahminism. His early education centered around the teachings of the Atharva Veda. The ultimate goal of the populace was to achieve the highest Brahminical status in society and unite their souls with the Supreme Deity Brahma. The prince's decision to renounce worldly life was also influenced by these profound convictions.
Not content with the mere theoretical teachings of the ancient scriptures on the path, Prince Sidhartha cast aside all constraints. He wandered alone, dedicating himself to the quest for truth.He sought guidance from various teachers, practiced different methods of meditation, endured hardships as well as ind ulgences, and faced the challenges posed by demonic forces. Ultimately, he attained enlightenment beneath the Bodhi tree.

Dismissing all superficial religious doctrines found in traditional sutras, Prince Sidhartha renounced all personal attachments and embarked on a solitary journey, dedicating himself to the pursuit of Truth. Understanding the Buddha's internal experiences or realizations can be challenging, but according to Buddhist sutras, he attained liberation and became the Buddha, endowed with numerous transcendent powers. These include the ability to recall past lives, perceive the cycle of birth and death, and eliminate all defilements and religious doctrines. According to Buddhism, after an extraordinary six-year battle, monk Gautama, at the age of 35, successfully eliminated all impurities and defilements, realizing the true nature of all Dharmas. He attained the title of Buddha, signifying omniscience and complete enlightenment.
His first teaching took place at the Mrigadava (Deer Park) to five disciples, led by Ajanata-Kondanna, focusing on the "Four Noble Truths" and the "Noble Eightfold Path." This sermon, known as "The first turning of the Dharma wheel," attracted numerous heavenly beings and Brahma, who praised him endlessly.
Over the next forty years, Buddha continued to expound the Dharma and accept disciples until his passing. Despite no written records during his lifetime, research into Buddhism suggests that his teachings were orally transmitted to disciples. After his demise, his followers convened the first Council, led by Kasyapa, to compile his teachings from memory.
A century after Buddha's passing, the integrity of his Dharma began to erode as disagreements among his close disciples arose, leading to distortions of his original teachings. Within the monk community, conflicting arguments emerged, prompting the need for another gathering to organize and clarify Buddha's doctrines.
During this period, heated debates erupted between clergy and monks regarding the true essence of Buddha's teachings. These conflicts were fueled by factors such as sectarian rivalry, the pursuit of recognition, differing intellectual perspectives, and diverse personal interpretations among the clergy.
This period marked the division of Buddhism into two distinct factions: the Sthavira and Mahasanghika. The Sthavira, or "Teaching of the Elders," comprised elder conservative monks who asserted themselves as the exclusive custodians of Buddha's original teachings. In contrast, the Mahasanghika, or "Members of the Great Order," consisted of younger monks with a more liberal approach to Buddhist study and interpretation.
Despite the intense debates during this second Council, proceedings were conducted orally, and no written records were kept.
After that period, the conflict between the Sthavira and the Mahasanghika escalated, making it impossible to mend the divide. Influential leaders in each sect authored numerous high-quality essays to defend and propagate their philosophies, solidifying their reputations and vehemently criticizing rival perspectives. Due to these essays responding to the conflict, various sects later compiled extensive collections of doctrines.
Four hundred years after the passing of Buddha, during the reign of King Asoka (268-232 BC), the sangha had fragmented into more than twenty sects, with ten aligned with the Sthavira and ten with the Mahasanghika.
The recording of Buddhist teachings finally took place during the third Council under the rule of King Asoka and Kanishka. Buddhist doctrines were transcribed in two languages: Sanskrit in North India and Pali in South India. Subsequently, Buddhism faced a decline on the Indian subcontinent due to the competition with Hinduism and Islam. However, its preservation continued through dissemination to neighboring countries.
The sutras written in Pali, distinctive of the Theravada (smaller vehicle), spread to Southern India and evolved into the Southern Sect. Conversely, the sutras written in Sanskrit were propagated to regions outside of India, giving rise to the Mahayana or Northern sect.
The Buddhist faith has thrived and expanded across Asian countries over the past thousand years. The Theravada sects are present in Ceylon, Thailand, Cambodia, Laos, and Burma, while the Mahayana sects are found in Tibet, China, Japan, Korea, and Vietnam. Both the Theravada and Mahayana traditions have their distinct three collections of Sutras, Laws, and Essays.

Contemporary research on the Southern and Northern Buddhist sects relies on sutras written in Pali from Ceylon, as well as those written in Chinese or Tibetan dialect, as the original sutras from India were destroyed by Islam and are therefore incomplete. The two sets of sutra collections of the Tripitaka (Three Baskets) that were circulating at that time were:
1. The Tripitaka collections of the Southern Sect, known as the Agamas, consist of the Digha-Nikaya (Collection of Long Discourses), the Majjhima-Nikaya (Collection of Medium-Length Discourses), the Samyutta-Nikaya (Collection of Grouped Discourses), the Anguttara-Nikaya (Collection of Discourses on Numbered Topics), and the Khuddaka-Nikaya (Collection of Miscellaneous Discourses).
2. The Tripitaka of the Northern Sect includes the Nikayas, the Saddharmapundarika Sutra (Lotus of the Good Law Sutra, commonly known as the Lotus Sutra), the Vimalakirti Nirdesa Sutra, the Avatamsaka Sutra (Garland Sutra), the Lankavatara Sutra, along with a group of writings known as the Prajnaparamita (Perfection of Wisdom), the Diamond Sutra (Vajracchedika Prajna Paramita Sutra), the Amitabha Sutra, Nirvana Sutras (Mahaparinirvana Sutra), and others.
The presence of two canonical sets from Theravada and Mahayana, each claiming to represent the original teachings of the Buddha, does not suffice as conclusive evidence for scholars with a scientific mindset. They question the solidity of such a conclusion, recognizing that the initial seeds of Buddhist thought did not give rise to the vast forest of Buddhist philosophies seen today. The authenticity of the Buddha's original message has been and will forever remain a subject of doubt.
Despite the monks' attempts to consolidate all of Buddha's teachings into either Theravada or Mahayana through a doctrine about the Five Periods encompassing all of the Buddha's Dharma, they were unable to appease the hostile parties of that era or address the questions posed by other Buddhist scholars.

The five periods of the Buddha's Teachings are as follows:
I. Avatamsaka Period. In the first period (“the Avatamsaka”), immediately following his enlightenment, the Buddha remained under the Bodhi tree for an additional twenty-one days.
During this time, he experienced a state of heightened spiritual awareness. The teachings that emanated from this profound realization were so profound that they transcended ordinary comprehension and were understood only by divine beings. These teachings are documented in the Avatamsaka Sutra.
II. Agama Period. In the second period (“The Agama”), the Buddha journeyed to Varanasi (Deer Park). Recognizing that his teachings were challenging for others to grasp, he simplified them and began preaching the Four Noble Truths and the Twelve Causes.
III. The Vaipulya Period. In the third period (“Vaipulya”), the growing popularity of the Buddha's doctrine led to conflicts with other religious groups and philosophical schools. In response, the Buddha defended his teachings, and all discussions and rationalizations from this time are recorded in the Vimalakirti and the Tripitaka. The teachings from this period reflect a synthesis of Theravada and Mahayana thought, known as the Vaipulya.
IV. The Prajna Period. In the fourth period (“Prajna” or (wisdom), the Buddha delivered lectures to disciples with superior intellect, focusing on the supreme principles of the universe.
V. The Lotus-Nirvana Period. In the fifth period, Buddhism reached maturity as the Buddha expounded the Bodhisattva Vehicle doctrine to his most advanced students.
Accepting the classification of all Theravada and Mahayana teachings according to the perspective outlined above presents a challenge for Theravadins. However, from a logical standpoint, regardless of Theravada or Mahayana distinctions, all theories trace their origins to the continuous and persistent efforts of numerous monks and dedicated scholars. The progenitor of these teachings was the brilliant Sakyamuni, followed by many other patriarchs over an extended period.
A collective of religious scholars, whether renowned or anonymous were committed to the pursuit of Truth, developing various methods of spiritual healing for humanity that have evolved into today's Buddhism.
In contemporary times, intellectuals are less concerned about whether a particular sutra originated from the Buddha or other sages. Instead, they prioritize assessing its authenticity, utility, and practical benefits. Buddhist monks were also reminded not to let blind faith or superstition obstruct their understanding of the Buddha's teachings. They were encouraged to adopt a mindset that values critical inquiry over unquestioning acceptance. Rather than blindly accepting teachings based on tradition, popularity, or authority, monks were urged to question with reason, experience, and verify whether a belief aligns with truth.
Adopting a similar approach of evaluating Buddhism and its teachings by scrutinizing their practicality, rationality, and usefulness, would align with how others in the scientific community approach their discipline in ultimately benefitting humanity.
Without this method, Buddhism might face doubt, ridicule, or indifference from many, as it could be viewed as obscured by superstition, fanaticism, and the illusions of the uninformed.
We will systematically delve into the thorough and unbiased frameworks provided by Buddhism, with the goal of being liberated by all forms of delusion. This exploration is meant for both researchers and believers, past and present, fostering an understanding rooted in objectivity and scientific inquiry.

The “Middle Way” of Buddhism
During the time of Sakyamuni Buddha, Indian society had over sixty different religious philosophies. Each school presented a distinct method of cultivation and asserted that its path was the exclusive way to attain supreme enlightenment.
Before devising his own spiritual cultivation methods, Prince Siddhartha explored various paths. According to Buddhist sutras, Prince Siddhartha or Sakyamuni Buddha attained Buddhahood and delivered his inaugural sermon, turning the wheel of Dharma, to a group of five monks led by Kodanna. Subsequently, the Theravada tradition hailed this teaching—The Four Noble Truths—as the most admirable and unprecedented Truth.
The Dhammacakkapavattana Sutra states: "Monks, until the absolute and true realization of mine, with its three aspects and twelve permutations concerning these Four Noble Truths, became truly clear, then I did claim to the world, which is composed of Devas, Maras, Brahma, among the Bhiksus, Brahmin, heaven, and the common people that I have realized the unexcelled, supreme right knowledge.
During that time, numerous earth Devas were present, acclaiming, "At Varanasi, in the Game Refuge at Isipatana, the Blessed One set in motion the unexcelled Wheel of Dharma, which cannot be elucidated by priests, Devas, Mara, Brahma (the Creator-god of Hinduism), or anyone else in the cosmos." The Theravada sutra revealed that at that moment, the ten-thousand-fold cosmos trembled and shook violently.
What exactly did Sakyamuni Buddha convey about his realization of liberation from suffering to Kodanna's group? Why do the Theravada sutras describe it as the supreme realization unknown even to men, Devas, Devas Kings, and God?
In delving further into "The Teaching that Set the Wheel in Motion" about the Four Noble Truths, the Buddha distinguishes between the two extremes as reaching the same result. Addressing the monks, Buddha stated: "O bhikkhus, there are these two extremes that one who cultivates monkhood should avoid:
1) The one that is devoted to sensual pleasure is vulgar, common, ignoble, unprofitable, and not worthy of the nobles and sages.
2) The one that is devoted to self-affliction is painful, ignoble, unprofitable, and not worthy of the nobles and sages."
By steering clear of these extremes, the Tathagata has realized the "Middle Way—the way that produces vision and knowledge and leads to serenity, superior knowledge, self-awakening, and Nirvana.
The Buddha goes on to explain: O bhikkhus, this is the ultimate truth about suffering (the noble truth of suffering):
Birth is suffering; Decay is suffering; Death is suffering; Sorrow, Lamentation, Pain, Grief, and Despair are sufferings; not to get what one desires is suffering. In short, the five groups of Existence (clinging aggregates) all constitute sufferings.
And now, bhikshus, this is the supreme truth of the origination of suffering (Noble truth of the origination of suffering): It is the lustful cravings that cause rebirth. These cravings intertwine with lust and passion, seeking fresh delights here and there in life. It is craving that clings to sensual pleasures, the craving that clings to existence, and the craving for self-annihilation (emptiness after death). "And now, bhikkhus, this is the supreme truth of the elimination of suffering (the Noble Truth of elimination of suffering): it is the elimination, the renunciation, the relinquishment, and the letting go of such sensual craving."
"And now, Bhiksus, this is the Truth about the path leading to the termination of suffering: precisely, this Noble Eightfold Path" (Samyutta Nikaya). The Buddhist monks further elaborated on the philosophy known as "the Middle Way" in the Sutra: "Setting the Wheel of Laws" (Dhammacakra Pravartana).

During the time of the Buddha, Indian society was previously dominated by two main schools of thought: the "Sasvata" and the "Uceda." The Sasvata school believed in the permanence of the soul and the body, while the Uceda school maintained that both were destroyed after death. The Uceda school argued that death was inevitable for everyone, leading to the cessation of all existence. Therefore, since life was considered the only reality, indulging in pleasure was deemed essential. Morality was dismissed as an illusion, and religion was seen as irrational. According to this perspective, pleasures were seen as genuine, and there was no need to restrain cravings and instincts, as they were viewed as inherent human traits.
On the other hand, the Sasvata sects, which advocated for the permanence of the soul, introduced various peculiar methods of spiritual cultivation to entice the superstitious and uninformed. Some Sasvata sects engaged in practices involving nudity, filthiness, self-mortification, and extreme asceticism, even resorting to eccentric rituals such as prolonged standing on one leg.
Prince Siddhartha dedicated himself to the practice of asceticism for several years, severely restricting his food intake to the point of emaciation and exhaustion, eventually collapsing from fatigue. During this time, he came to realize the futility of self-mortification, understanding that it only resulted in bodily deterioration rather than leading to liberation and a return to a normal, healthy life.
The five initial bhikshus who had practiced alongside the Prince were disheartened by his decision and parted ways, asserting, "Monk Gautama now indulges in luxury. He has abandoned his efforts and returned to a comfortable life." The entrenched belief in the effectiveness of devoted asceticism and an unconventional lifestyle as the path to liberation proved challenging to dispel in the Hindu mindset at the time.
Therefore, in his first sermon to his initial five companions, the Buddha emphasized the significance of the Middle Way. The Middle Way advocates neither indulging excessively in worldly pleasures, as proposed by the Uceda (believers in the annihilation of the soul), nor becoming overly attached to the practice of asceticism.
The practice of the Middle Way may appear straightforward at first, but in reality, it involves numerous variables and interpretations. Determining the balance between enjoying life without succumbing to sensual desires and practicing restraint without embracing asceticism is challenging to define precisely.
During the time of the Buddha, Devadatta harbored ambitions to replace him and assume leadership of the sangha for himself. To achieve this, he disguised himself as holy and pure, preaching in alignment with Hindu beliefs in asceticism and unconventional practices.

Devadatta pressured the Buddha to implement five rules for all sangha members:
1. Monks should spend their entire lives in the forest.
2. Monks should decline invitations to meals, sustaining themselves solely on alms obtained by begging.
3. Monks should wear robes made only from discarded rags found in trash piles and cemeteries.
4. Monks should reside at the base of a tree rather than under a roof.
5. Monks should adhere to a vegetarian lifestyle for life.
In the presence of Buddha, Devadatta argued his case by posing the question: "Monks, consider the rules I proposed and the Buddha's teachings. Whose statement holds more authority—the Tathagata's or mine? If you seek liberation from suffering, follow me."
Devadatta, by promoting outward appearances and adopting an unusual and eccentric dress code, attracted many novice monks who admired his saintly virtues but lacked practical experience. As a result, a significant number of monks left the Buddha to follow Devadatta. Later, the Buddha sent Sariputta and Moggallana to persuade these lost monks to return.
This tendency to emphasize virtues and adopt peculiar practices to impress and mislead others about one's reputation and holiness was prevalent among Hindus during that period. This was particularly true for those lacking real talent but driven by ambitious desires for liberation.
The same theme resurfaced after the Buddha's death. According to the tradition of the Buddhist Order of Elders, monks who renounced secular life were expected to maintain celibacy in the monastery to facilitate spiritual cultivation and dedicate their time to promoting the doctrine.
However, as this concept gained popularity, individuals inclined toward extraordinary feats exaggerated the matter by spreading rumors that monks had completely overcome and eliminated all sexual desires.
Despite these rumors, during a meeting of monks, a bhikshu came forward and asserted that even those who had achieved the rank of Arhat continued to experience nocturnal emissions.
Following the Buddha's passing into Nirvana, disputes about the Middle-Way doctrine for liberation emerged among various sects. More than 40 sects claimed rightful inheritance of the Buddha's teachings, with notable differences outlined in the Theravada and Mahayana traditions, the two principal Buddhist schools. Over time, these differences in opinions about the Buddha, the cosmos, human life, paths to liberation, and more have become increasingly contradictory.
Theravadins have often labeled Mahayana as "the heretics," accusing them of forgetting the Buddha's history and deviating from his teachings. Conversely, Mahayana has criticized Theravadins as "the outsiders," branding them as narrow-minded, superficial, arrogant, and overly reliant on scripture, and therefore unfit to represent the essence of Buddhism.
This manuscript exclusively examines the distinctive characteristics of both sects within the context of contemporary civilization and sociological realities. It relies on objective principles and real-life observations to provide a comprehensive understanding of the subject matter.

To start, Theravadins believe that life is comparable to an ocean of sorrows, devoid of any deities to rescue individuals from the misery of this world. Consequently, individuals must take it upon themselves to sever the rope of sensual cravings that bind them to the cycle of rebirths. To escape this world, one must strive to avoid life’s tribulations, act selflessly without ego, and renounce all worldly attachments as they are mere illusions to be despised. According to this viewpoint, there is only one viable path— that of monkhood— which holds the potential to lead to liberation. As for the majority of laypeople, there is little hope for them in this regard. This perspective embodies a profound disillusionment with both the world in relation to the self, showcasing a notably self-centered and isolating approach to salvation. It represents the objective and guidance offered to humanity by Theravada Buddhists, which has often been perceived as pessimistic by many. Despite their teachings focusing on eradicating the ego, Theravada Buddhists have left ample evidence suggesting that their ego remained intact as they haven't entirely succeeded in overcoming their pride. This pride extends to their religious leaders, denominations, religion, and monastic rank. In some instances, it seems that their egos have grown even larger than the ordinary layperson.
To better understand the observations mentioned earlier, let's delve into key insights from the Theravada sutras, starting with the Noble Search (Majjhima Nikaya - Ariyapariyesana Sutra #26):
On his way, the Buddha met the wandering ascetic Upaka, who asked him: Who is your teacher? Whose teachings do you propagate? Why did you leave family life? The Buddha answered: “The Buddha has overcome everything and knows everything. The Buddha has left behind all attachments, the Buddha has eliminated all desires, the Buddha has realized all there is to know, and therefore has no teacher. No one is Buddha's teacher; no one is His equal, including the Deities and Brahma. The Buddha is perfect in this world, an Arhat. The Buddha is the supreme Teacher; the Buddha is the only supreme teacher. There is only one enlightened, peaceful, and serene Buddha. Calm and without desires, the Buddha is going to the city of Kaasi to set the wheel of the Precious Teaching rolling in this blindfolded world, and to sound the drum of no beginning and no end.
To further illustrate this concept, an excerpt from Chapter 5 of The Buddha and His Teachings by Venerable Narada provides the following narrative:
On one occasion, soon after the Enlightenment, the Buddha was dwelling at the foot of the Ajapāla Banyan tree by the bank of the Nerañjarā River.
As he was engaged in solitary meditation, the following thought arose in his mind: “It is painful to live without someone to pay reverence and show deference to. What if I live near an ascetic or Brahmin, respecting and reverencing him?”
Then he thought, “Should I live near another ascetic or Brahmin, respecting and reverencing him, to bring morality, concentration, and wisdom to perfection? However, I do not see anyone in this world, including Gods, Māras, and Brahma, and among beings, including ascetics, Brahmins, gods and men, who are superior to me in morality—and with whom I can associate—respect and reverence. Then he thought, “Or should I respect and revere this very Dharma, which I have realized?

Commentary.
Indeed, wisdom often manifests in humility and simplicity. The ancient Greek philosopher Socrates (469 – 399 BC) encapsulated this idea with his statement: “That which I know the clearest and best in my life is that I don’t know anything.” Similarly, Confucius echoed the sentiment, proclaiming, “That which we know that we don’t know is the right knowledge.” These profound reflections illustrate the humility in the wisdom of the sages.
Contemplating this, one might wonder how a great leader like Buddha, renowned for his enlightenment, would respond to the flattering praises and statements full of vanity attributed to him by his disciples. Additionally, it raises the question of what scientific-minded individuals would think about a spiritual path structured around the eradication of egoism.
The inclination to elevate one's teacher to the foremost position globally, with the intention of reflecting positively on oneself, becomes evident in the following narrative: "As the Sangha is also endowed with greatness, there is also reverence in Buddha for the Sangha. This discourse, delivered by the Buddha while residing at Jetavana, Sāvatthi, long after the establishment of the Order of the Sangha, illustrates his deep respect for the Sangha. The Buddha, demonstrating this reverence, requested Queen Mahā Pajāpati Gotami to offer a specially prepared robe to the Sangha”, as detailed in "Buddha and His Teachings" by Narada (Chapter 5).

Over the past thousand years, Mahayana Buddhists have developed their doctrine with several intentions. First, it aims to prevent Theravada Buddhists from becoming overly rigid and to correct what may be perceived as an excessively pessimistic outlook on life. Second, it seeks to address any exaggerated vanity that might exist regarding themselves and their doctrines. Another objective is to prompt a realization of their duty and responsibility within society. Furthermore, Mahayana teachings aim to convey the message that Theravada practitioners have not attained enlightenment and are, in many respects, considered inferior even to laypersons. This serves as a lesson in humility, discouraging any tendency towards boasting or arrogance that may arise in interactions with Heavenly Beings or Deities across different realms. The doctrine serves as a reminder to relinquish any illusion of superiority over nature and to align with its laws, emphasizing the superficiality of their understanding.
Ultimately, Mahayana teachings caution against mistaking oneself for All-knowing and deserving of offerings and respect from the world. They highlight the reality that, despite any perceived virtue, their behavior is, in fact, quite ordinary.
It is true that Theravada monks hold the teachings of the Four Noble Truths and the Noble Eightfold Path in high esteem, considering them to be supreme. However, Mahayana subtly suggests that these teachings are primarily intended for individuals with less developed minds, slow learners, and those with poor spiritual roots, whom Buddha must specifically guide.

In contrast to the Theravada perspective, Mahayana offers a different viewpoint. Despite rejecting assistance from highly virtuous monks in both worldly and heavenly realms, Mahayana directs attention to the ten realms. Here, numerous Buddhas and Bodhisattvas, who have attained Buddhahood through many lifetimes, stand ready to provide support and assistance.
Mahayana gently imparts the wisdom that sorrow serves as the origin of enlightenment, addressing the fear of sorrow. While Theravada practitioners may seek to escape the world in pursuit of merging with Nirvana, Mahayana reveals that life and death themselves constitute Nirvana. Furthermore, for those solely focused on personal liberation and abandoning others in this world, Mahayana teaches that primordial Buddhas continue to assist sentient beings. These Buddhas vow not to enter Nirvana until all beings find liberation.
In response to the misanthropic stance of Theravadins, Mahayana advises a return to normal life. It emphasizes fulfilling obligations to humankind, country, family, and the Triple Jewels before contemplating self-liberation.
Despite any assumptions they may hold about their enlightenment, Theravada practitioners are gently reminded that esteemed disciples of Buddha, such as Sariputra, and intellectual monks, along with five thousand others in the Dharma Flower assembly, persist in their cultivation over many lifetimes to attain enlightenment (Buddhahood). The illusion of immediate enlightenment is depicted as a characteristic of those harboring extreme arrogance.
Furthermore, Mahayana challenges the arrogance of Theravada monks who perceive themselves as superior to Heavenly Beings. Mahayana asserts that these celestial entities are manifestations of Great Bodhisattvas, surpassing the Theravada practitioners by a million times in superiority.
Despite significant disparities in these viewpoints during the initial thousand years of Buddhism, both sects eventually reached a consensus that purity and celibacy were non-negotiable rules for monkhood. However, in later years, various Mahayana sects in Tibet, China, and Japan chose to abolish this rule. Monks were allowed to marry and adopt attire resembling that of ordinary people while still achieving success in their religious practices and the propagation of the doctrine. Padmasambhava, the founder of the Red Hat sect, exemplifies this as a great Bodhisattva in Tibet, who was married and notably successful in preaching Buddhism.
Following him, Marpa Lotsawa (1012-1097), a prominent teacher of the Kargyutpa sect, also married. The people of Tibet regarded him as a Saint, emphasizing that marriage did not hinder the recognition of spiritual greatness. Ji Tien, also known as Jig Gong or the Mad Monk, was a 12th-century Chinese figure famous for his eccentric behavior and unconventional lifestyle. Despite his public consumption of dog meat and perpetual state of inebriation, Ji Tien was believed to possess great supernatural powers. Popular belief held that he was the manifestation of an Arhat, an enlightened being.
While Ji Tien's story exemplifies the unconventional approach to spirituality in China, a similar shift in the understanding of spiritual practice can be found in Japan. In another story, Shinran Shonin (1173-1262), the founder of Shin Buddhism, shared a dream in which Kwan Yin Bodhisattva advised him to marry after moving to Japan. This revelation aimed to demonstrate that the spiritual path wasn't exclusive to celibate monks; secular individuals could also cultivate spiritually and attain enlightenment. This sect, which boasts the most disciples and temples in Japan, notably has a significant number of married monks.
In summary, Mahayana Buddhism emphasizes that the aim of religious practice for sages isn't to defy nature, but to live harmoniously amidst suffering, actively aiding humanity, and tirelessly advocating the path of virtue. Regarding the future, whether Buddhism will undergo significant changes in its explanation of religious doctrines and methods for liberation remains an open question, awaiting exploration in the years ahead.

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- Thứ 6 Tháng 8 01, 2025 9:56 am GOOD AND EVIL
The timeless concepts of good and evil are universally addressed by religions and moral institutions, which provide definitive frameworks to distinguish between the two. They promise believers heavenly rewards for virtuous deeds and warn of consequences, including the threat of Hell’s flame for wicked actions.
However, within believers, there are always individuals who harbor occasional doubts about the established criteria of good and evil dictated by their religious and societal traditions. Is it because the realities around them don't align with the dogmas they were taught, or is it the desire for freedom and living beyond imposed rules that provides them with valid reasons to doubt?
Such skepticism may arise when the realities they observe diverge from the doctrines they were taught to accept. Alternatively, the doubt may arise from a desire for freedom beyond traditionally imposed rules. Is there reward and punishment for human beings? Is there such thing as Divine Law to separate the good people from the bad? Why is it that so many violent or cunning fellows are blessed with good fortune and favored with wealth and rank? And for the decent people to often meet with disaster and poverty? Is there Heaven? If there isn’t one, then one has no business blaming Heaven and Earth. But, if it is obvious that Heaven exists, is it possible that Heaven is unjust, biased, and blind?
What observations do the researchers of metaphysics and mysticism have in order to clearly resolve the issue of good and evil that left so many people feeling uneasy and doubtful?

In this chapter, we will attempt to examine this dilemma of good and evil and address the above questions by incorporating mysticism.
To begin, it is crucial to confine the human capacity for understanding themselves, others, nature, the physical cosmos based on their own intellectual abilities and limited five senses. Similarly, when considering the instances of direct intervention or manifestation of deities, whether in punishment or blessing, it is essential to restrict such occurrences to selected individuals who serve as real-life examples. This phenomenon, often witnessed by metaphysical researchers or the select few, provides a link to the exploration of physical and metaphysical principles. By applying observation and logical reasoning in the evaluation and experimentation of these phenomena, we can derive a deeper understanding of the intricate relationship between the physical and metaphysical realms.
Recognizing the failure that modern scientists face in trying to understand everything about our physical world, it is unrealistic to expect a complete understanding of Deities and the Creator. Instead, choosing to acknowledge our limited knowledge is a reasonable and sensible approach.
This way of thinking goes beyond exploring the world and cosmos; it includes appreciating the subtleties of Divine Law, Heaven's Plan, and the realms of Deities and the Creator.
Traditional science has made significant strides in exploring the cosmos, understanding human existence, and revealing material laws that improve our control over nature, enhancing human life. In the last two centuries, natural and social sciences have made valuable discoveries, and applied science has brought comfort to humanity. However, despite these advancements, contemporary science openly admits its incomplete understanding, not only of the tiniest elements within atoms but also of the vast outer space with its many planets, some similar to Earth.
Even the most knowledgeable scientists today cannot discern the shape of their own noses or see their faces without a mirror, let alone fully comprehend the intricacies of their bodies.

This highlights that the knowledge amassed by science is like a grain of sand compared to the vast unknowns of the material universe.
Stepping into the field of mysticism, we encounter an even more difficult issue, one more challenging than that of the physical sciences. However, mankind's destiny seems closely tied to the keen mind of humanity—a tiny creature that, despite its physical littleness, always aspires to unfathomable matters and somehow believes it can connect with the deep unknown, even while remaining largely ignorant of it.
Occasionally, in his daydreams, he enthusiastically imagines that he is even more superior than Shang Ti (the God Above). The tiny being, propelled by his dream, wreaked havoc in the celestial palace with his magical iron stick. Eventually, he had to confront reality and humbly submit himself to punishment under the Wu Jing Mountain for over 500 years (Journey to the West - The Monkey King).
Therefore, it is essential to humble ourselves and recognize that our intellect is not even worth a billionth of a grain of sand before venturing into the realm of the supernatural. If desired, we can bring along some scientific tools, albeit their limited value, to provide a sense of security during our exploration of the supernatural realm. Utilizing observation, differentiation, and generalization tools, we can assess supernatural phenomena that manifest as physical realities.
Furthermore, just as we accept science's incomplete understanding of the cosmos and our planet, we should also find satisfaction in partial insights attainable through divine revelations in the metaphysical realm. With this perspective, we are now ready to explore the discussion of good and evil in the upcoming sections.
Observing real-life events unfolding before us—in the skies, on the earth, and in the sea—we can distinctly discern several incidents in the natural world that seemingly correlate with the concepts of good and evil.

In the dense forest, the animal kingdom operates under the immutable, unyielding law of "Might over right." Lions, tigers, panthers, bears, and other predators need no justification to use their strength to capture and consume deer, goats, lambs, cows, and more. When faced with stronger and more ferocious beasts, smaller and weaker animals can only run for their lives. A similar dynamic unfolds in the deep ocean, where tiny creatures near the water surface are eaten by small fish, which, in turn, become prey for larger fish. The larger fishes, in their quest for survival, consume a variety of smaller fishes. This pattern repeats in the sky as well, where birds prey on worms, bugs, small animals, and fishes. In the broader context of the animal kingdom, it becomes challenging to definitively determine the existence of any principle of good and evil.
How does the pattern of behavior in the animal kingdom differ from that of humanity? While the natural world often revolves around survival, it also exhibits behaviors that go beyond necessity. Dolphins have been observed abusing smaller members of their species, cats kill for play, and ants wage wars and enslave others. In human history, small clans, races, nations, or groups have engaged in warfare for survival and dominance, often annihilating or assimilating entire races.
However, human conflicts frequently transcend survival needs, driven instead by greed, ideology, or ambition. Within societies, individuals with traits like shrewdness, strength, and cunning exploit the weak for personal gain.
These harsh realities prompt the reflection: 'Man is a wolf toward his fellow man,' suggesting that, while humans share certain behaviors with animals, our actions often arise from far more intricate and abstract motivations."
Faced with these societal inequalities, some pragmatic individuals opt to advocate for sharpening their skills, likening themselves to powerful and cunning lions and foxes, with the goal of dominating and accumulating wealth at the expense of others. They view this approach as the wisest principle for navigating society.
Despite the prevalence of ruthless wars and slaughters for survival within human society, conscience and righteousness persist, due to the teachings of true masters and prophets. These teachings emphasize fairness, compassion, and love among individuals, advocating for a moral life as a path to Paradise. A portion of humanity has consistently remembered and adhered to these teachings.
Despite occasional displays of bestial behavior among men, a notable distinction from animals remains. Even after horrific internecine warfare, justice and human conscience prevail. Societal structures, including laws and regulations, are designed to deter harmful intentions and consistently emphasize principles of equality, goodwill, and justice.
Public opinions and international laws exert some influence on nations to abide by certain rules of conduct in conflicts and competitions of interest. However, in practice, there will always be entities resorting to various schemes to sidestep national or international laws for their personal gain. As a result, followers of religious doctrines have passed down various adages exemplifying the concept of karma, emphasizing that actions, whether good or bad, lead to corresponding consequences. These include sayings such as 'A good deed begets a return,' 'Cruelty begets cruelty,' 'Whoever sows the wind reaps the whirlwind,' 'A violent life leads to a violent death,' 'Blessings can overcome a bad destiny,' and 'God is just.' among others.

Religion has played a significant role in promoting acts of kindness and fostering resilience in individuals, urging them to accept their fate and persevere through life's challenges, especially in the face of the greed and deception.
However, unexpectedly, through social interactions, there are instances where individuals find themselves belittled, bullied, and made to feel inferior by more powerful individuals, whether intentionally or subconsciously. In such situations, they may experience self-pity and question the reciprocity of good deeds. They may wonder why certain individuals, whom they perceive as lacking morality or even being sinful, are wealthy and powerful. These perceptions can cause them to question their religious faith. Confronted with inexplicable hardship, some may lose their faith entirely, abandoning the religious principles they had once staunchly adhered to. Ultimately, they may resort to adopting deceitful practices and engaging in relentless competition for wealth and power as those same individuals they previously perceived as lacking in morality or being sinful.
For many, grasping the concept that good and bad actions result in rewards and consequences from divine powers proves challenging. Often, we only witness a portion of someone's life, usually the successful phase of someone engaging in wrongdoing, and rarely see their downfall as a result of their actions. Even if a malevolent individual faces tragedy, our narrow perspective and inclination to assume otherwise make it difficult to recognize. However, the timeless wisdom passed down through generations offers insight: "Heaven's net may be sparse, yet not a single thread can slip through.” This proverb serves as a reminder of the divine laws perpetually observing, impartially dispensing rewards or punishments to each individual.
The intervention of Spirits persists in people’s lives even today, yet many overlook such occurrences, even in seemingly mundane situations. Furthermore, in cases of evident spirit intervention, only a few individuals, such as the adept, the subject individual of the intervention, and their immediate family, have the chance to witness these events. There are three types of stories that illustrate the intervention of Spirits regarding both the good and bad actions of ordinary citizens to showcase how these the Spirits either reward or reform these individuals.

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- Thứ 6 Tháng 8 01, 2025 9:58 am 1. From Atheist to Faithful
After April 30, 1975, a communist officer, serving as a member of the commune committee in L.D. commune, C.T. district, V.B. province, fervently embraced the ideology of dialectical materialism upon assuming control. He issued orders to dismantle communal houses and temples, causing hardships for monks and like-minded individuals in the commune, prompting them to seek refuge elsewhere. Subsequently, the officer's son fell ill, seemingly possessed by a spirit, resulting in erratic behavior.
Each evening, the son would vigorously thrash his arms and legs, vehemently criticizing his father and hurling insults for hours until the spirit departed, after which he returned to normal behavior.
This scenario repeated itself regularly, deeply disturbing the father, who attributed the disturbances to malevolent spirits. He recalled how, believing he was under the influence of these spirits, he resorted to firing an M16 rifle into the trees surrounding his home, hoping to scare them away with the gunfire. However, contrary to his expectations, the nightly disturbances persisted unchanged. Keeping three bullets from a handgun that he kept as mementos, he recalled one encounter when the demon possessed his son and challenged him. At the time, he attempted to scare off the evil spirit by firing three shots toward his son's feet. To his astonishment, none of the bullets fired even though there was no evidence that the gun malfunctioned or was inoperable.
Witnessing this inexplicable event left him feeling uneasy, and he held onto those three unfired bullets as reminders of the supernatural occurrence.
Shortly afterward, he himself fell victim to possession by a spirit, which caused an illness that forced him to adopt a vegetarian diet. Consuming meat would trigger severe vomiting. As a result, he started adhering to this vegetarian regimen for over seven months.
Every night, the spirit, disguised as an 'evil spirit,' would simultaneously possess both the father and son, initiating an extended spiritual conflict between them. This orchestrated spiritual duel, which seemed like they were wielding mystical powers against each other, acted as the mechanism through which the celestial spirit coordinated their actions to facilitate a spiritual metamorphosis. Each time it transpired, the father invariably yielded and collapsed, conceding defeat in the battle.

Afflicted with possession, the father had little choice but to heed his wife and mother-in-law's counsel, joining them on visits to various small temples and places of worship in pursuit of a remedy. Through these visits, he encountered numerous mystical practitioners in the province. Some suggested venerating specific Buddhas or Bodhisattvas by placing their images on the altar, while others elucidated religious tales and scriptures.
Despite his initial hesitation, he dutifully adhered to their recommendations owing to his affliction. As a result, his changed behavior eased the village’s previous tension, allowing the mediums, psychics, and shamans to return without further opposition from him.
One night, as both the father and son were embroiled in a spiritual battle with a spirit inhabiting their bodies, other spiritual mediums from the vicinity unexpectedly became possessed by spirits and rushed to their house.
They joined the fray to assist him against the spirit afflicting his son. However, in the end, all the spiritual mediums including the father were overcome by the mystical power of the possessed son who mimicked the gestures of a majestic bird. At the time, the possessed son claim that he was a peacock ridden by Cundi Bodhisattva during her descent to earth.
The tale of the spirit embodying the son, mimicking the gestures of a majestic bird and claiming to be the peacock once ridden by Cundi Bodhisattva during her descent to Earth, spread widely among the community of mystical practitioners.
At the time, I was actively promoting the Cundi Dharani Sutra translated into Vietnamese by Venerable Thich Vien Duc. Recognizing it as a karmic affinity orchestrated by the divine to guide non-believers, and feeling I had been chosen to assist in his spiritual development, I sought the divine's guidance and was empowered to address his condition.
The father, once a committed atheist and staunch member of the Communist Party for over 20 years, underwent a profound transformation after witnessing and engaging in his son’s possession. This experience led him to embrace a new path, culminating in the establishment of a substantial altar in his home, adorned with statues of Buddha and Bodhisattvas, alongside a bookshelf filled with over twenty volumes of Buddhist sutras. His residence gradually became a quasi-temple, and he took on the role of a diligent temple guardian, attentively maintaining the incense on the altar and tending to his daily rituals. Although the father had undergone a profound transformation, embracing his new role as a temple guardian, the story did not end there. When I met the father and learned of his background, the situation took a sudden turn. Upon seeing me, the son immediately became possessed, vehemently reproaching me for my intention to assist his father. The malevolent spirit theatrically manifested through the son's actions, feigning resistance and launching attacks towards me. Drawing upon my expertise in mysticism and discerning the spirit's performance, I assumed the role of an exorcist. Forming the Cundi mudra (hand gestures symbolizing divine authority), I directed a supernatural force towards the son. The boy, seated on a wooden board, theatrically collapsed to the ground with a resounding bang, pretending to be unconscious.

Approximately five minutes later, another spirit assumed a serious and distinguished demeanor within the son. This spirit demanded compensation for the life of his disciple, whom he claimed I had seemingly 'taken his life' with the Cundi mudra.
I took on the role of explaining and justifying the actions, feigning sincerity as I promised to resurrect his disciple. The Spirit appeared content, nodding in approval. Standing before the altar, I vocalized a prayer for the entire family to hear, invoking the divine protection of The God Above and the Buddha in the ten directions. Guided by supernatural force, my hands gestured as if sweeping the air toward the spot where the son had theatrically fallen. To everyone’s amazement, the Spirit, now embodied as a peacock, promptly revived and displayed gestures of submission and admiration towards me.
The performance, where I played the lead role, concluded. The family, acting as spectators, erupted in joy, proclaiming that they had encountered their spiritual mentor. I then explained the cause of the father’s spiritual ailment and elaborated on the practices of the Cundi Dharma, emphasizing that the power and guidance in these acts came not from me but from the divine forces at work.
Approximately a month later, I received word that he had fully recovered from the supposed supernatural illness. His entire family conducted a ceremony to express gratitude to the Supreme Being, fulfilling the pledge made by both his mother-in-law and his own family. Similar occurrences have unfolded among numerous other Communist Party members since April 30, 1975. The next story showcases a second type of story:

2. A Father’s gift from beyond
This account originates from the head of a household whom I initiated into Secret Buddhism during my recent trip to France. After her father's passing, he manifested prodigiously, appearing to several family members who sought and received his assistance in various matters. She was particularly eager to share with me a specific event she considered a miracle, one that stood out among the manifestations.
One day, as the New Year approached, the mother, witnessing the extraordinary events related to her late husband, lit incense at the altar. With deep sincerity, she spoke to him, sharing their financial challenges and daring him to provide the winning lottery numbers. Her hope was to use the winnings to buy new clothes for the children in time for Tet (the lunar New Year). In her dream, he appeared and relayed the winning numbers to her. Despite winning some money, she lamented her reluctance to wager a larger sum.
Undeterred, she lit incense for him once more and requested another number. As a result, she won an even larger sum this time. Despite the increased winnings, she remained unsatisfied, regretting not placing a more substantial bet. However, determined to test their luck again, she sought yet another number from him.
With unwavering confidence in their previous successes, she and her relatives pooled all their available funds for the bet. Once more, luck was on their side, and they emerged victorious. The mother returned home with a substantial sack of money.
Since then, the father stopped encountering the family members in their dreams or received any more lottery numbers.
Given my familiarity with supernatural principles, I inquired about her father’s spiritual practices during his lifetime. She shared that his most notable trait was his compassion for beggar. He would personally fetch rice for them, regardless of who they were. Over time, this routine became a regular occurrence, with beggars frequently approaching him for sustenance. However, this charitable habit led to disturbances, as his wife would often scold and chase away the beggars. Aware of her disapproval, the beggars strategically timed their visits for when she was away, approaching him one after another for food or money.
This singular act of generosity defined his life and, according to celestial laws, elevated his spirit to a position where he could assist his family. His ability to help them win a substantial lottery fortune three times in a row served as proof of his spiritual power, gained through his good deeds, and became an exemplary instance for others. The Christian Biblical adage sums up the testament to the power of compassion: "To give to the poor is giving to God."

3. The Spirit’s Plea
A colleague's wife had undergone a concealed abortion, and the couple had kept this information confidential. Subsequently, the wife became possessed and endured prolonged illness. Her family, attributing her condition to mental instability, sought remedies from various places, including resorting to magical charms and even taking her to Cho Quan, a mental institution. Eventually, the spirit possessing her, spoke through her, revealing that he was her aborted child. The abortion had thwarted his intended birth, contravening celestial laws.
For her recovery, the couple needed to genuinely repent for their actions and undertake spiritual cultivation as a means of atoning for their sins.

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- Thứ 6 Tháng 8 01, 2025 9:59 am

CONCLUSION

These narratives shed light on the intricate relationship between the spiritual realm and human existence. In reality, there are numerous instances where deities manifest their rewards and punishments in people's daily lives, often unmistakably apparent to those adept in mysticism. This stands in stark contrast to laypeople who may only encounter one or two such occurrences in their lifetimes.
To inspire positive change or caution against sinful behavior, the Divinities do not hesitate to intervene in minor transgressions committed by ordinary individuals. This suggests that the Divinities also admonish and caution prominent figures in high status and power who engage in more significant offenses.
The question persists regarding which actions are deemed criminal and punishable by the standards set by the Divinities. In some cases, individuals may act as mere puppets, manipulated by the Divinities to carry out certain negative but necessary actions. This complexity leaves people puzzled because the puppet, controlled by the Divinities, is essentially innocent. Hence, Mysticism argues that Divine intervention in human affairs, whether for better or worse, is a definite reality, with exceptions arising when the seemingly guilty party is considered innocent and thus spared from Heaven's laws. Nevertheless, adhering to goodness rather than wickedness undoubtedly aligns with Heaven's laws—a principle that the majority should conscientiously follow.
THE END
Updated 02/08/2025
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