ព្រះពុទ្ធសាសនានិងបញ្ហាសម័យទំនើប
ព្រះពុទ្ធសាសនានិងបញ្ហាសម័យទំនើប
ព្រះពុទ្ធសាសនានិងបញ្ហាសម័យទំនើប
នពនធ
ិ ដោយ
ប្រែសរមួល នងដរៀបដរៀងដោយ
ិ
ភក
ិ ុ ខ សយ
ុ ា វរោ)
សុវណ្ណ (បញ្ញ
ប ោះពុម្ពប ើកទី១
ការផ្សាយរបស់
វត្តអម្ពវនារាម្ (វត្តក្រយា) ឃុុំក្រយា ស្រុររន្ទុរ
ខេត្តរុំពង់ ធុំ ក្ពះរាជាណាចក្ររម្ពុជា
ឧបត្ថម្ភប ោះពុម្ពបោយ
មិត្ព
ត ទ
ុ សា
ធ ស ិកម៉ានេសុើ
សរាប់ចែកជាធមមទានបដុ ្ណោះ
ព.ស. ២៥៥៤
BUDDHISM AND PROBLEMS
OF
THE MODERN AGE
By
Dr.G.P Malalasekera
First Edition
5,000 Copies
A Publication Of
Wat Ambavanaram (Wat Kraya), Kraya Commune, Santuk
District, Kampong Thom Province, Kingdom of Cambodia
Sponsored by
Malaysian Buddhist Friends
For Free Distribution Only
B.E. 2554
eQµaHesovePA RBHBuT§sasna nigbBaðasm½yTMenIb
GñkniBn§ elakbNÐit C>P m:aLaLaesekr:a
GñkbkERb Pikúbç BaØavera su‘y suvNÑ
Email : [email protected]
[email protected]
Website : http://krayayouth.wordpress.com
http://krayayouth.blogspot.com
e)aHBum<elIkTI1 enAéf¶BuF 7 erac ExbusS qñaxM al B>s>
2554 RtUvnwgéf¶TI 26 Exmkra qñaM 2011
cMnYne)aHBum< 5000 c,ab; ¬témø 1400 duløar¦
Amount Copies 5,000 Copies (Cost: USD 1,400, 0.28/book)
karpSayrbs; vtþGm<vnaram ¬vtþRkya¦ RsuksnÞúk extþ
kMBg;FM RBHraCaNacRkkm<úCa
GñkCMnYye)aHBum< GgÁkarRBHFm’CMnyY km<Cú a ¬mitþBuT§sasnik
m:aeLsIu¦ sRmab;EckcayCaFmµTan
Donors Dhamma Aid Cambodia (DAC),
Malaysian Buddhist Friends, Malaysia
e)aHBume< day eragBum< em:g hav/ PñMeBj/ RbeTskm<úCa
rUbPaBRkb³ Cover art "Universal Flow" by Christopher
Beikmann
Website: http:// www.AncientArtiZen.com
matikaFm’ (Table of Contents)
GtßbTFm’ TMB½r
esckþIepþIm>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> i
esckþIEføgGMNrKuN>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> iii
RBHBuT§sasna>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 1
Buddhism
eTvta>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 2
Devas
karEckbuNü>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 4
Transference of Merit
sT§a>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 8
Faith
smµaTidæi nigmicäaTidæi>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 12
Right Views and Wrong Views
suPmgÁlénmnusSstVRKb;rUb>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 14
Happiness of All Beings
samKÁIPaBénmnusSCati>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 17
Unity of Mankind
RbCaFib,etyü>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 19
Democracy
kargaresdækic©>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 20
Economic Welfare
kmµsiT§ielIRTBüsm,tiþ>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 22
Ownership of Property
RBHBuT§sasna nigmnusSCati>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 23
Buddhism and Mankind
PaB\tex©aH>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 26
Perfection
KuNFm’ 2 Rbkar>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 27
Twin Virtues
BiPBelakTMenIb>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 28
The Modern World
BiPBelakERbRbYl>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 30
The Changing World
bBaðaEdlmnusSCatiRtUvRbQmmux>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 32
Problems Facing Mankind
Gtibrmsux>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 37
Highest Happiness
mUlehtuéns®gÁam>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 39
Root-causes of War
vib,lasdYgcitþ>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 41
Change of Heart
sasnaBit>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 42
The True Religion
bBaðaBiPBelak>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 44
World Problems
GtItkalkMNac>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 45
Sinister Past
karbegIátEpñkGaNacRk>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 47
Secularization
fñak;vb,Fm’>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 49
Strata of Culture
esckþIRtaRbNI nigmuTita>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 51
Tolerance and Sympathy
lkçN³sMxan;>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 53
Salient Characteristics
GaNaniKmniym>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 55
Colonialism
សសចក្តីសផ្ីម
karekItmkCamnusSCakarRkNas; b:uEnþkarekItmkCamnusS
ehIymin)ansþab;nUvRBHFm’ b¤karsikSaeronsURtnUvmaK’aCIvittamEbb
sasnasaklKWrwgrwtEtRkeTAeTot.
erOgBitEdlmanenAelIelakenH minEmnCaerOgfIµsRmab;eyIg
eT EtvafIµsRmab;buKÁlEdlmindwg. bBaðaTaMgLayEdl)anekItmk
cMeBaHmnusSesIÞrRKb;degIðmecjcUl k¾minCabBaðarbs;buKÁlNadéT
eRkABIxøÜnÉg. mnusSCaGñkTTYlxusRtUvxøÜnÉg KµanRBHGaTieTBNa
mkTTYlykCMnYseyIgeLIy. mü:ageTot eyIgRtUvEteFIVnUvGIV²kñúg
eBlbc©úb,nñenH GnaKtkalCaeBlEdlminTan;mkdl;eT rIÉGtIt
kalCaeBlEdlknøgputeTAehIy minGacehA[vilRtLb;mkvij
)aneLIy. dUecñHeBlevlad¾smKYrbMputrbs;eyIg KW\LÚvenHÉg.
enHCakUnesovePAd¾tUcmYy sRmab;CYyedaHRsaybBaðaxøH²
rbs;mnusSelakTaMgLay eTaHbICaminGac)anTaMgRsugk¾eday.
ebIeyIgR)afñanUvesckþIsuxBit eyIgminGacbdiesFecalnUvTsSn³
enHeLIy.
i
dUecñHeyIgRKb;Kña sUmemtþaRkeLkemIlnigBicarNaeLIgvij
nUvmaK’aenH vaminTan;hYseBleT. bu:EnþkarBit vaenARtg;faeyIg
minRBmeFIVdwg eFIVB¤ eFIVeXIj nUvGIVEdlmanBitenACMuvijxøÜneyIgRKb;
rUbbu:eNÑaH. enHCabBaðalM)akbMput.
´sgÇwmfa esovePAenHBitCaGacCYybMPøWnUvmaK’aeq<aHeTArkBi-
PBsuPmgÁlkñúgCIvitRbcaMéf¶BitR)akd.
ii
esckþIEføgGMNrKuN
´RBHkruNaGatµaPaB sUmsEmþgnUvktBaØútaFm’dwgKuN nigGr-
KuNsb,úrsCndUcmanraynamxageRkam³
- elak yU )an (Mr. Yu Ban) BIRbeTsm:aeLsIu (Malay-
sia) EdlmansT§aRCHføa kñúgkarxñHExñgEsVgrkfvikaCYye)aHBum<
esovePA³
1- RBHBuT§sasna nigbBaðasm½yTMenIb “Buddhism and
Problems of the Modern Age”,
2- KafaFmµbT “The Dhammapada”,
3- ehtuGIV)anCamanBuT§sasna? “Why Buddhism?”
4- xøwmsarCIvit “The Purpose of Life” sRmab;EckCa
FmµTandl;saFarNCn nigsUmGrKuNdl;GgÁkarRBHFm’CMnYyRb-
eTskm<úCa (Dhamma Aid Cambodia), {mitþBuT§sasnikm:aeL-
suI} “Malaysian Buddhist Friends” TaMgGs;.
- ejam])asika KWm sIuemOn/ ejammha])asika sux GIum/
ejammha])asika kaMg hÁicéN nigejamjatiTaMgkñúg nigeRkA
RbeTsTaMgGs; EdlEtgEtCYy]btßmÖdl;smaKmsmNnisSitExµr
enAshPaBmIy:an;m:a.
iii
- RBHetCKuN QYm bUr/ ])asika Kg; CI/ ])asika cy
saerOn nigBuT§bris½TcMNuHeCIgvtþBnøWBuT§ckáTaMgGs;EdlEtgEt
CYy]btßmÖdl;´RBHkruNakñúgkargarFmµTan nigbc©½ybYn.
- ejam])asika sunÞr:a ehA])asika muM/ ])asika fvika/
])asika vCIrdæa ehA])asika emghY mYyGenøIedaysIlvnþ-
sIlvtIenAvtþPñMsMbuk extþRkecH EdlCasasnUbtßmÖrwgmaM.
- GgÁkarGb;rMkumar nigyuvCn EdlmanTItaMgenAraCFanIPñMeBj
kñúgkarCYycat;Ecgkare)aHBum< nigpSBVpSaynUvesovePAenH.
- KMeragCMnYykarBuT§iksikSaExµr Khmer-Buddhist Educat-
ional Assistance Project (KEAP) EdlEtgEtCYypþl;
TsSn³EckrMElkbuNükuslenH KWCaEpñkmYyénBuT§vcn³.
karEckbuNüenHRtUv)anm©as;TaneFIVeLIg edayeFIVkartaMgcitþEck
kuslrbs;xøÜnEdl)aneFIVdl;GñkdéT dUecñH b¤dUecñaHmYyCaedIm.
karEckbuNüenHBitCamanRbsiTP§ aB enAeBlNabuKÁlGñkTTYl
dwgnUvGMeBIl¥enaH ehIyrIkrayeRtkGrTTYlykplbuNüenaH.
karrIkrayeRtkGrenHehAfa {GnuemaTna}. karGnuemaTnakusl
enHGaceFIVeTA)an sUm,IEtmin)andwgdl;GñkeFIVk¾eday. ehtupl
enARtg;fa enAeBlNabuKÁlGnuemaTnaTTYlykbuNürbs;GñkdéT
edayeK)andwgkþI b¤min)andwgkþI eBlenaHcitþrbs;buKÁlenaHpÞal;
RtUv)aneFI[V s¥atbrisuT§ ehIycitþRbePTenHbegáIt)anCakuslpl
buNüedayxøÜnvapÞal;. buKÁlEdlmancitþRbkbedaymnsikar³ nig
ectna GacGnuemaTnaTTYlyknUvbuNükuslenH)an. karEck
buNüKWCaGMeBIksu lRsab; dUecñHva)anbEnßmeTAkMNb;buNüEdl
buKÁl)aneFIVTukrYcehIy. cMENkÉGñkEckbuNükuslk¾minman)at;
-4- Buddhism and Problems of the Modern Age
RBHBuT§sasna nigbBaðasm½yTMenIb
bg;GIeV LIy b:uEnþKat;kan;EtekIneLIgnUvkMNb;buNürbs;xøÜnbEnßm
eTot.
The doctrine of „transference of merit‟ is part of
the Buddha‟s teachings. Such transference is made by
the doer of the good deed resolving that „so and so‟
may partake of the „merit‟ of his good deed. The tran-
sference becomes really effective when the intended
recipient becomes aware of the good deed and rejoices
therein. This is called anumodanà (rejoicing therein).
The anumodanà can be done even without the know-
ledge of the doer of the deed. The rationalization
behind it is that when one finds joy in another‟s good
deed, with or without the knowledge of the latter,
one‟s own mind is cleansed and purified and this
produces its own meritorious effects. The anumodanà
can be done by anyone as a conscious, deliberate act.
The „transference of merit‟ is itself a good deed and,
therefore, adds to the „merit‟ of the good deed already
done. The „transferor‟ loses nothing thereby but adds
to his store of merit.
mnusSKitfa manBYkeTvtaBiessEdlCaGñkEfrkSakarBar
RBHBuT§sasna. RbeTsGñkkan;BuT§sasnanImYy² mankEnøgbUCa
EdlCaTIman\T§iBl eBalKWPUmiRKwHy:agFMTlU MTUlay fIVt,itEt
Buddhism and Problems of the Modern Age -5-
RBHBuT§sasna nigbBaðasm½yTMenIb
buKÁlRKb;rbU GacsMbUgsRgUg)anenARKb;TIkEnøgk¾eday. PUmieTvta
CaeRcInekItmkBIsasnikepSg² mandUcCasasnahuiNÐÚkúñgkrNITwk
dIefrvaT. Cak;EsþgenAkñúgRbeTsPUmaBuTs§ asnikTaMgLayEtgEt
EsVgrkTIBwgBIeTvta EdlenAEfrkSaRKb;RKgelIvasnaénRbCaCn
PUma. rIÉenAkñgú RbeTsCbu:nvij mnusSRKb;KñabYgsYgsUm[)an
seRmcCaRBHeBaFistV ¬tYGgÁRBHBuT§¦.
There are special devas or deities of great power,
who are considered protectors of Buddhism. Each
Buddhist country has its own pantheon whose sphere
of influence is largely local, though there are a few
who could be invoked anywhere. Many of the local
deities have been borrowed or adopted from the
followers of other faiths, chiefly from Hinduism in the
case of Theravàda lands. In Burma, for instance, the
Buddhists seek the favour of the Nats, who preside
over the destinies of Burmans. In Japan, on the other
hand, various Bodhisatvas (the Buddha Aspirants) are
invoked.
mankEnøgeFIVskáarbUCaepSg² Edl]TÞisdl;BBYkeTvtaTaMg
enH CakEnøgTayk-TayikaTaMgLayeFIVskáarbUCaEpøeQI páaPJI Ca
-6- Buddhism and Problems of the Modern Age
RBHBuT§sasna nigbBaðasm½yTMenIb
nimti þsBaØaénkareKarBbUCa ceRmogsresIr b¤karsURtmnþ nigesñsI Mu
[)anesckþIsuxceRmIn. BYkeKmin)anykstVFatubUCayBaØeT.
TRmg;énkareKarBbUCaenHman\T§iBly:agxøaMgkøa edaykarRbtibtþi
sasnatamEbbeTvniym. RBHBuT§RTg;yl;c,as;enAeBlRBHGgÁ
RTg;Rbkasfa eBlNamnusSTaMgLaymankarxwgsm,ar kartb;-
Rbml;kúgñ citþ eKEtgEtEsVgrkTIBgw . b:uEnþesckþIsb,ayEdlesñI
sMuenaHKWTak;TgnwgkargarelakIy_. BuT§sasnikKµanCMenOfakar-
eKarBeTvtaGacnaMeq<aHeTArkkarceRmInpøvÚ citþeLIy eTaHbICaeTvta
enaHmanfamBlb:uNÑak¾eday.
There are various shrines dedicated to these
deities, where devotees make offerings of fruits and
flowers as a token of homage, their praises sung or
chanted and requests made for their favours. No
animal is ever sacrificed. This form of worship has
been greatly influenced by the practices of the theistic
religions. The Buddha was quite right when he
declared that in times of distress or anxiety, people are
prepared to go anywhere to seek protection. But the
favours asked for are concerned with mundane affairs.
No Buddhist believe that the worship of devas,
សទ្ធធ
FAITH
សម្មាទ្ិដ្ិឋ នង
ិ មិច្ឆាទ្ិដ្ិឋ
RIGHT VIEWS AND WRONG VIEWS
សុភមង្គលនៃមៃុសសសត្វព្គប់រ ូប
HAPPINESS OF ALL BEINGS
maK’aCIvitEdlRBHsmµasm<úT§sEmþg minEmnmann½yBiess
sRmab;EtbuKÁlEdlrs;enAkñúgvtþGaramenaHeT. vaCaerOgRtwmRtUv
Edlfa buKÁlmñak;²RtUvlHbg;nUvcitþCab;CMBak;edayeRKOgesAhµg
TaMgLayedIm,IseRmcnUvRBHniBVan ehIyRBHsgÇGacseRmc)an
elOnCagRKhsß. b:uEnþvaminRtwmRtUvTal;EtesaH Edlniyayfa
RBHsgÇGacrYccakTukç cUlkan;RBHniBVan rIÉRKhsßGñkRKb;RKgpÞH
minGacrYccakTukç)anenaH. RBHBuT§vcn³CaeRcIndUcEdlRbmUlnig
- 14 - Buddhism and Problems of the Modern Age
RBHBuT§sasna nigbBaðasm½yTMenIb
cgRkgedaysgÁayna Edl)anR)arBÖeFIVeLIgeRkayBIRBHGgÁRTg;
cUlbrinBi Van manmYycMnYnFMeBalsMedAelIRBHPiksçú gÇ eRBaHelak
CaGñkRTg;begIáteLIgdMbUg. b:uEnþRBHsURtCaeRcIneTotRTg;sEmþgcM-
eBaHRKhsßpgEdr. CYnkalcMeBaHbuKÁlEtmñak;Égk¾man.
The Way of Life taught by the Buddha is not, as
sometimes suggested, meant specifically for those who
live the monastic life. It is true that the spirituality of
non-attachment which should be developed to attain
Nibbàna could be achieved more quickly by the monk
rather than by the layman. But, it is quite wrong to say
that full liberation can be achieve only by the monk
and not be the layman living a family life. The
Buddha‟s discourses, as collected and edited by the
Council of Elders which met after the Buddha‟s
passing away, consist largely of sermons addressed to
monks because it was they who mainly formed his
immediate audiences. But, there are numerous dis-
courses addressed to layman as well. Sometimes to a
single individual.
RBHsmµasm<Tú § minRKan;EtbeRgonBIsarsMxan;énkarbdivtþxag
kñúgénbuKÁlmñak;²sRmab;esckþIsuxbu:eNÑaHeT bu:EnþEfmTaMgesckþI
RtUvkarsRmab;bdivtþEpñkxageRkAkñúgCIvitsgÁm k¾RBHGgÁRTg;sEmþg
pgEdr. dUecñHniyayrYm RBHGgÁRTg;)ansEmþgBIkarÉkPaBKñanig
samKÁIPaBénmnusSCati minRbkan;BN’sm,úr minRbkan;vNѳb¤
buKÁliklkçN³epSg²eTot dUcCakñúgkrNIénstVBahn³ nigbegáIt
karbdivtþsRmab;lubbM)at;ecalnUvRbB½nb§ uraN EdlrIkraldalenA
RbeTs\NÐakñgú sm½ykalrbs;RBHGgÁ. kñúgkarbgðajnUvTsSn³
ÉkPaBénmnusSCati RBHGgÁ)anbEgVrTis minRtwmEtRBHmhakSRt
GñkTIRkug ®sþGI PiCnbu:eNÑaHeT bu:EnþEfmTaMgGñkRkIRkbMput sµmÚ ya-
ck kmµkre)assRmam nigGñkqk;bøn;eTotpg.
The Buddha taught not only the necessity of an
inner revolution of the individual for human
happiness but also the need for an outer revolution in
the life of Society. Thus, for instance, he preached the
fundamental oneness and unity of mankind, irre-
RBHGgÁ)anbegIátsmaKmsgÇEdlmanTaMgburs nig®sIþ mk
BIRKb;zan³énsgÁm edayminKitBIkeM NIt b¤RbPBedIm. RBHGgÁ)an
cat;EcgcMeBaHGñkCm¶WnigGñkTITal;Rk CYysRmalTukçdl;buKÁlEdl
maneraK nignaMesckþIsxu suPmgÁldl;GñkesakesATaMgLay. eK
niyayfa mnÞIreBTüdMbUgkñúgRbvtþsi a®sþ)anbegIáteLIgtamkarEN
naMrbs;RBHGgÁ. RBHGgÁmin)ancUlbriniBVanBIBiPBelakenH eRkay
BIkarRtas;dwgrbs;RBHGgÁeT bu:EnþRBHGgÁ)anKg;FrmanenAGs;ry³
kal 45 RBHvsSakñúgshKmn_ RbemIlemIlbuKlÁ NaEdlGac
eR)as)an.
He admitted into the Order (the Saægha) which he
founded men and women from all grades of society,
ព្រជាធិរបទត្យយ
DEMOCRACY
ការងារទសដ្ឋកិច្ច
ECONOMIC WELFARE
kmµsiT§iRTBüsm,tiþsaFarN³ RtUv)aneKeBjcitþkñúgEpñkCa
eRcInénBiPBelak. CaBiessenATIkEnøgNaEdleKalkarN_sgÁm
mansißrPaB. dUceyIg)andwgRsab;ehIy Gakb,kiriyakarRbRBwtþi
nigkartak;EtgeKalkarN_c,ab;kmµsiT§iFmµtakñgú sgÁm b¤shKmn_
Cak;lak;dbM Ug RtUv)aneKeXIjkñúgRBHvin½yEdlRKb;RKgRBHPikçú-
sgÇ CakEnøgEdlRTBüsm,tiþTaMgGs; eTaHCacln³RTBükþI Gcl-
n³RTBükþI KWCatémøesdækic©ds¾ Mxan;EdlRtUv)anerobcMTukdak;eday
esckþIesµaHRtg; KµanlkçN³caM)ac;NamYyenaHeT. CIvitenAkñúg
sgÁmsgÇ KWCaCIvitEdlRbkbedayPaBRBmeRBogKña Ep¥ktamRBH-
vin½yCaeKalsRmab;bdibtþitam.
Public ownership of property is favoured in many
parts of the world. Especially where socialist principles
hold sway. As far as it is known, the first consistent
and thorough-going application of the principle of
common ownership in a specific community or society
is to be found in the Vinaya rules which govern the
Order of the Buddhist Saægha, where all property
- 22 - Buddhism and Problems of the Modern Age
RBHBuT§sasna nigbBaðasm½yTMenIb
moveable and immovable, of any significant economic
value, is held in common trust, without any sort of
compulsion. Life in the Saægha is a corporate life based
on the principles of voluntary co-operation.
ព្រះរុទ្សា
ធ សនា ៃិង្ មៃុសសជាតិ
BUDDHISM AND MANKIND
BuT§sasnikminRtUvcat;TukBiPBelakCaKuk EdlmnusSRtUvEt
eKcevH edIm,IclU eTAkan;zansYK’enaHeLIy. CagenHeTAeTot eK
Kb,IEsVgrkkarksagzansYK’enATIenH. mnusSminEmnCaGñksmÖar³
niym TaMgminEmnCaGñkbdiesFecalnUvKuNtémøénRTBüsm,tiþ
enaHEdr. bBaðarbs;mnusSminEmnsßti enARtg;CeRmIsrvagGarmµN_
- 24 - Buddhism and Problems of the Modern Age
RBHBuT§sasna nigbBaðasm½yTMenIb
nigcitþeT bu:EnþCaCeRmIsrvagkarRKb;RKgéncitþ. dMeNaHRsayrbs;
BuT§sasnik KWRtUvbegIáttulüPaBrvagbriyakasxageRkAnigbri-
yakasxagkñúg rvagFmµCatixageRkAnigxagkñúg nigBiPBelakEdl
enACMuvji xøÜneyIg dMeNIrkarpøÚvcitþ qøgkat;karc,aMgdeNIþmKñaénPaB-
Gatµaniym. CIvitKWCadMeNIrpSgeRBgd¾Gs©arübMput cMeBaHmnusS
RKb;rbU ehIyCaerOy²CadMeNIrd¾eBareBjedayeRKaHfñak;Nas;.
bBaðacm,gKWfa etIdMeNIrpSgeRBgd¾Gs©arübMputTaMgGs;enH GacRtUv
tRmg;TiseTArkesckIsþ uxsb,ayenATIbBa©b;edayrebobNa.
The Buddhist does not regard the world as a
prison from which man must escape to enter heaven.
Rather, he seeks to build heaven here. He is not a
materialist, nor does he scorn the advantages of a
material civilization. His problem is not that of a choice
between the senses and the spirit but a choice between
the domination of the spirit. The Buddhist ideal is to
establish an equilibrium between the outside and the
inside, between the externalities and of nature and the
world around us and the spiritual progress through
the conquest of the selfishness. To him, life is a great
adventure, often a dangerous adventure. The main
problem is how this greatest of all adventures could be
directed to a happy ending.
Buddhism and Problems of the Modern Age - 25 -
ភាពឥតខ្ចោះ
PERFECTION
គុណ្ធម៌ ២ ព្រការ
TWIN VIRTUES
bu:EnþclnaeTAmuxTaMgenH )annaMmknUvkarCYysRmalTukçlM-
)akdl;mnusSCatiCaeRcInEpñkpgEdr. va)anpþl;RbeyaCn_dl;eyIg
y:ageRcInTaMgEpñksmÖar³nigsµartI nigCYykm©at;bg;nUvesckþeI Rsk
XøannigPaBRkIRk. viTüasa®sþRtUv)anRc)ac;cUlKñakan;EtekokCag
eBlGtItkal ehIy)anpþl;nUvTMnYlxusRtUvcMeBaHtRmUvkarnigkar
TamTarrbs;mnusS. eTaskMhusminEmnsßitenAkñúgplitpléndM-
eNIrkareTAmuxrbs;viTüasa®sþnigbec©kviTüaenaHeT b:uEnþvasißtenA
kñúgPaBbraC½yrbs;eyIg EdleRbIR)as;vaminRbkbedaybBaØanig
min)anRtwmRtUvbu:eNÑaH.
But these advances have also brought eman-
cipation to humanity in many directions. They have
given us great social and intellectual gains and the
means whereby to destroy hunger and poverty.
Societies have been knit together closer than ever
before, and made more responsive to men‟s needs and
demands. The fault will not be in the products of
រិភរទោកប្ព្រព្រួល
THE CHANGING WORLD
RBHsmµasm<úT§RTg;Rtas;sEmþgfa kñúgkrNINak¾eday eyIg
minGacbBaÄb;BiPBelak)aneT vanwgbnþdeM NIrERbRbYlenH cMeBaH
karERbRbYlpøas;bþrÚ enHKWCaktþaRKwHénCIvit. minmanbdivtþNaGac
bBa©b;karERbRbYlxøÜnvaenaHeLIy. enaHÉgKWCasmösSénkarERb-
RbYl. edaysarkarpþas;bþÚrminmanQb;QrenHehIy eTIbkarbdi-
vtþkalBIGtItkøayCaTMenomTmøab;naeBlbc©úb,nñenH ehIyTMenom
Tmøab;bc©úb,nñ KWCaGMeBIkMNacnaeBlGnaKt. RKb;deM NIrkarrs;
enArbs;eyIgRtUvcgP¢ab;CamYynwgkarpøas;bþÚr. enHCaTIkEnøgEdl
mnusSsm½yTMenIbRtUvEtEsVgrkBuTs§ asna mkeFIVCaTIBMnak;Ga-
Rs½yy:agCak;lak;kñúgCIvitrbs;xøÜn. BuTs§ asnaTTYlsÁal;karERb
RbYl tamBitkarERbRbYlpøas;bþÚrenHCasc©PaBmYy. eyIgRtUvEt
sikSaBITwksÞwgEdlhUrCanic©.
In any case, we cannot stop the world; it will go
on changing, for change, says the Buddha, is the
- 30 - Buddhism and Problems of the Modern Age
RBHBuT§sasna nigbBaðasm½yTMenIb
fundamental fact of life. No revolution can put an end
to change itself. That is the beauty of change. Without
constant change, yesterday‟s revolution becomes
today‟ convention and today‟s convention is tomor-
row‟s tyranny. Our very survival is tied up with the
change. This is where modern man must find
Buddhism to be particularly relevant to his age.
Buddhism accepts change; in fact, it is built on the
truth of constant change and flux. We must learn to
take the rivers as they flow.
eyIgRtUvEtsikSaeronsURtnUvKuNtémø énkareRkakQreLIg
smtßPaBedIm,Iyl;RBm sRmbtam nigGacbt;Ebntam)an. enA
eBleyIgRbkan;ykkarsnñidaæ nminGacERbRbYl nwgbdiesFmineFIV
karBicarNaføwgEføgnUvTsSn³epSg² enaHeyIgc,as;Ca)at;bg;nUv
PaBv½yqøat. KMnitrbs;eyIglMeGogeTAxagesckþITukçgab;RkLa
ehIykargab;RkLaenHÉg eFIV[eyIgrwgk,alkñúgPaBcecsrwgrUs
rbs;eyIg. karRbkYtRbECgfIµGMBavnavrknUvTMnYlxusRtUvk¾fIµEdr.
RbsinebIbuKÁlmñak;²ykcitþTku dak;ecosvagBICMenOgab;RkLa enaH
shKmn_kk¾ øayCasgÁmTUlMTlU ay EdljúaMgCIvitd¾l¥[RbRBwtþeTA
gay.
Buddhism and Problems of the Modern Age - 31 -
RBHBuT§sasna nigbBaðasm½yTMenIb
We must cultivate the quality of resilience, the
ability to adopt, adapt and be flexible. The moment we
come to rigid conclusions and refuse to consider
different points of view, we cease to be intelligent. Our
views tend to harden into dogmas and dogmas make
us mulish in our obstinacy. New challenges call for
new responses. If each individual takes care to avoid
dogmas, the entire community becomes an open
society which makes the good life possible.
បញ្ហ
ា ប្ដ្លមៃុសសជាតិព្ត្ូវព្រឈម មុខ
PROBLEMS FACING MANKIND
អតិបរមសុខ
HIGHEST HAPPINESS
ម ូលទេត្ុនៃសង្គ្ងាគម
ROOT-CAUSES OF WAR
RBHsmµasm<úT§beRgoneyIgTaMgGs;KñapgEdrfa maK’aEtmYy
Kt;EdlnaM[seRmc)annUvesckþsI ¶b; KWtamry³karlHbg;nUvbJs-
Kl;éns®gÁamman លោភ³ លទ្ធស³ nigលោហ³. bc©úb,nñenH
BiPBelakRtUvEckecjCaEpñkmenaKmviC¢aepSg² CamYynwgGMNac
rbs;BYkeK RkumbkSsm<n½ § EdlbUCakMlaMgkay TaMgkMlaMgcitþcMeBaH
nieTÞas PaBGviC¢man CMnYjxusc,ab;éns®gÁam. BiPBelakminman
snþPi aBeT drabNamnusSnigRbCaCatiTaMgLayminlHbg;ecalnUv
bMNgR)afñaGatµaniym PaBRkeGItRkTmCatisasn_ nigminCRmH
ecalnUvPaBGatµaniymcMeBaHRTBüsm,tiþnigGMNac. menaKmviC¢a
Buddhism and Problems of the Modern Age - 39 -
RBHBuT§sasna nigbBaðasm½yTMenIb
RtUvEckecjdUcteTA³ menaKmviC¢anaMmknUvCemøaH menaKmviC¢aman
TMrg;eRcInRbkar dUcCa neya)ay sasna esdækic© sgÁmkic© nig
karGb;r.M menaKmviC¢aKWCaviC¢aeKcecjBIsc©PaB. vaeFIV[mnusS
sahaveXareXA nigcgritmnusS[Cab;enAkñgú PaBniymRCulnig
GMeBIhigSa.
The Buddha also teaches us that the only way to
achieve peace is by eliminating the root-causes of war-
greed, hatred and ignorance. Today the world is
divided into various ideologies, with their power,
blocs, who devote most of their minds and energies to
the sterile, negative, stupid business of wars. The
world cannot have peace till men and nations
renounce selfish desires, give up racial arrogances and
clean themselves of the egoistical lust for possession
and power. Ideology divides; it brings about conflict.
Ideology takes multifarious form – political, religious,
economical, social and educational. Ideology is an
escape from reality. It brutalizes man and holds him in
bondage to fanaticism and violence.
វិរបោសដ្ ួង្ច្ិត្ិ
CHANGE OF HEART
សាសនារិត្
TRUE RELIGION
sasnaRtUvEtyksgÁmmnusSTaMgmUl TukdUcCaextþrbs;xøÜn
RbsinebIvaCasasnaBitR)akdenaH ehIyminEmnKitRtwmEtCIvit
rbs;xøÜnbu:eNÑaHeLIy. mnusSl¥CamnusSEdlGnuvtþtamsasna
rbs;xøÜn CamnusSEdldwgfa minGacmanesckþsI uxsuPmgÁlb¤
esckþIs¶b;eLIyenAelIEpndIenH drabNaenAmanPaBRkIRk PaB-
TurkÖi S PaBGyutþiFm’ kareRbIGMNacCiHCan; karerIseGIgCatisasn_
- 42 - Buddhism and Problems of the Modern Age
RBHBuT§sasna nigbBaðasm½yTMenIb
vieyaKkmµxagCatisasn_ GsißrPaBnigGMeBIGsIlFm’sgÁm esckþI
P½yxøac PaBminesµaHRtg; nigesckþIsgS½y. kareKarBcMeBaHxøÜn
ÉgKWmansarsMxan;Nas; eRbobbIdUcCaGaharG‘cÍ wg ehIyk¾Kµan
esckþIeKarBcMeBaHxøÜnÉgeLIy cMeNambuKÁlEdlminman»kas
seRmc)annUvPaBrugerOgénmnusSCatirbs;xøÜn.
Religion, if it is true religion, must take the whole
of man as its province and not merely certain aspects
of his life. The good man, i.e., the man who follows his
religion, knows that there can be no happiness or
peace on earth as long as there is poverty and star-
vation, injustice and oppression, discriminative legis-
lation, racial segregation, social disabilities and ine-
qualities, corroding fear, mutual distrust and suspi-
cion. Self-respect is as necessary to happiness as food,
and there can be no self-respect among those who do
not have opportunity to achieve the full stature of their
manhood.
sBVéf¶enHbBaðaEdlenAcMeBaHmuxmnusSCati ehIynwgKMram
kMEhgRKb;rcnasm<n½ §énmnusSCati KWbBaðaBiPBelak nigminGac
EbgEckfa enAkñúgtMbn;PUmisa®sþenH b¤tbM n;PUmisa®sþenaHeLIy.
dUecñHdMeNaHRsaybBaðaenH k¾RtUvEtRsavRCavravrkkñúgBiPBelak
enHEdr. erOgenHmanCab;Bak;B½n§nwgTsSn³fIµénExSRsLaymnusS
minEmnRtwmEtkñúgRKYsarnigpÞH raCFanIrbs;eyIg PUminigRbeTs
rbs;eyIgbu:eNÑaHeT b:uEnþenAkñúgbribTénBiPBelakTaMgmUl. tRmUv
[mankarGb;rbM urs®sþI Tak;TinkñúgPaBGviC¢manénesckþIesakesA
Catiniym sasn_niym BN’sm,úr nigCMenOsasna bBaØaénkar
yl;dgw BIbevNIvb,Fm’. RbsinebIeyIgBitCaEsVgrksniPþ aBEmn
eyIgRtUvEtlHbg;ktþaCa]bsKÁTaMgLaymandUcCa PaBminGt;Fµt;
PaBRkeGItRkTm nigGakb,kiriyaceg¥ótcg¥l; EdlemIlgaydl;
mnusSCati vb,Fm’ sasna nigmaK’aCIvitEdlepSgBImaK’arbs;eyIg
[Gs;.
- 44 - Buddhism and Problems of the Modern Age
RBHBuT§sasna nigbBaðasm½yTMenIb
The problems that today face mankind and
threaten the very structure of humanity are world-
problems and not isolated in this or that geographical
area. Their solution, therefore, has to be sought it
world terms. This involves new conceptions, on our
part, of human relations, not only in the family and the
home, our city, village and our country, but in the
context of the world. There is the need to educate men
and women in regard to the evil of sorrow, nationa-
lism, racism, colour and creed and of the wisdom of
cultural empathy. Intolerance, arrogance and bigotry
which seek to deprecate and denigrate other peoples,
other cultures, other religion, other ways of life
different from our own – these must be eradicated, if
we are to find peace.
អតីត្កាលកំណាច្
SINISTER PAST
eKeRcInsnñidæanfa sasnamanerOgGtItkald¾GaRkk;RtUvsg
mkvij. CaerOy² ebskkmµrbs;sasnacMeBaHmnusSCatiRtUv)an
dak;cUleTACatRmUvkarénneya)ayviC¢asa®sþ b¤neya)ayCati nig
EpnkarN_d¾kMNacsRmab;karBRgIkGMNac nigkarc,aMgdeNImþ Kña.
Buddhism and Problems of the Modern Age - 45 -
RBHBuT§sasna nigbBaðasm½yTMenIb
kalBIsm½yedIm s®gÁamCatiesÞrI EtTaMgGs; k¾Cas®gÁamsasna
pgEdr. Canic©kalsasna)ankb;xøÜnnwgBiFeI KarBbUCa nigCMenOgab;
RkLaepSg² bBaðaénGgÁkarrdæ nigPaBminecHPan;RcLMKñaénk,Ün
xñatesovePAnigmnusS. dUecñHsasna)andak;xøÜn[TabeFIVCaKMrUnig
Casc©aRbNiFan. mankarsÞak;esÞIrNas;kúñgkareFIV[mankarecj
dMeNIrfIµNamYy edIm,IRbharRbqaMgnwgGMeBIGyutFþi m’ latRtdag
GMeBIGatµaniym eRbIR)as;GMNacrbs;xøÜn júúagM stVsVanigxøa[søab;
CamYyeyIg ehIystVlaCastVsøab;evTnabMput cMeNamstVTaMg
Gs;.
It has been admitted that religion has, in many
respects, a sinister past to redeem. Too frequently, its
mission to mankind has been submitted to exigencies
of provincial or national politics and nefarious
schemes for aggrandizement and conquest. In earlier
ages, most national wars were also religious wars. Too
often, also, religion has buried itself with details of
ritual and dogmas, questions of ministerial organi-
zation and the infallibility of books and persons. It thus
narrowed itself down to priestcraft and sacraments.
There has been great reluctance to make any new
departure, to attack injustice, to expose selfishness, to
ការបទង្កើត្ចនែកអាណាច្ព្ក
SECULARISATION
ថ្នាក់វរបធម៌
STRATA OF CULTURE
លកខណៈប្ដ្លេំ្ន់
SALIENT CHARACTERISTICS
អាណាៃិគមៃិយម
COLONIALISM
{cMeBaHbuKÁlGñksegátEdlenACMBak;CMBin dUcCaeyIgTaMgGs;
KñaEdrenaH kñúgP½BVvasnaFmµtaénmnusSCati sUm,IEtRsemalénBnøW
k¾sVaKmn_pgEdr. mnusSnwgemIlBnøWEdlkMBugPøWPøibEPøt²edaymin
manviBaØaN bu:EnþminEmnKµanmuTitanigminEmnKµansgÇwmenaHeT.
“For an observer who is implicated, as we all are,
in the common destiny of mankind, even a gleam of
light is welcome. He will watch the light‟s flickering
without illusion, but not without sympathy and mot
without hope.”
cb;edaybribUrN_
KN³kmµkarRtYtBinitü nigEksRmYl
-RBHmhaPikçú esOg vuT§I fñak;GnubNÐit
-RBHmhaPikçú QMu qn fñak;GnubNÐit
-RBHmhaPikçú Gu‘¿ stßa fñak;briBaØabRt
-RBHmhaPikçú mYn viciRt fñak;briBaØabRt
-RBHmhaPikçú RBhµ sMNag fñak;briBaØabRt
-RBHmhaPikçú lag sar:y fñak;briBaØabRt
-elak RBM sIuNa fñak;briBaØabRt
vaykMuBüÚT½r nigrcnaRkbeday
-PikçúbBaØavera su‘y suvNÑ fñak;briBaØabRt
May all people around the world live with the light
of Dhamma, the Teachings of the Buddha.