TEACHING ETHICS NGUYEN THUY DAO FOR GLOBAL GERMAN EDUCATION. INTRODUCTION The Buddha's teaching through Pali texts discussing the moral responsibility of each individual, the outcome of the human will to act, the results of human effort and the initiation of self-transformation Ethics is right here and now. Show that everyone is free to choose the way they go, whether they follow the path to attain peace and happiness or follow the path of conflict and suffering. If they choose to go along the way of hoarding, possessing and collecting wealth, it has consequences with conflict, conflict and war followed by poverty and suffering. However, if they choose to follow the path of generosity, renunciation, and tolerance, it will result in peace, prosperity and happiness. If we ask why the relationship seems paradoxical between cause and effect, the answer is simple: It is the law of cause and effect that functions - acts of desire through intent, word and action - the foundation is based on the activity of dependent origination. When the mind is freed from craving, aversion and delusion, one experiences relaxation, peace, and happiness. If you desire, you will never feel satisfied, often become more desirable, the result * The Center of Buddhist Studies, The University of Hong Kong, Hong Kong Translator: Mekhala Ven inevitably ends in unhappiness. The mind of anger and desire is always like a dull fire in the mind. Giving gifts, saving a life, giving sincere love and caring for others will generate happiness; theft, killing, adultery will not have happiness and peace. To truly be happy, each person needs to cultivate to become truly good, for themselves and bring the good to others. How to be a real good person depends on how to create good causes in harmony with what you do is the fundamental factor that brings about the results of the action of mind (kamma-vāda). The causal factor of intentional actions is one of the three basic factors that make up the original Buddhist moral teachings. The other two factors are necessary for the creation of good causes (kiriya-vāda) and the factor of the capacity to perform good moral actions (viriya-vāda). The Buddha manifested those three factors in the sutta (AN I, p.287) as follows: "Now I am Arahant, the Enlightened One, I teach (three basic things): the root of (will), the root of cause (to do good), the root of the energy (to do). " At this point, Karunadasa (2013, p. 75) comments that: “These three factors… focus on the three important teachings of Buddhism that only teach the moral teachings of life. What led them to point out was the support for a positive ethical life if in itself it was not appropriate. To be of full significance, the support for a positive moral life must be supplemented, first with rational explanations such as the effectiveness of moral actions, and second, proof of Necessary purpose and desire over the role of human endeavor in the practice of the moral life. " The intentional action factor shows that having an ethical purpose entails prudent actions inevitably results in results. It requires that there is a correlation between what we do (actions) and what we harvest (results) and that is responsible for our own actions. The factor of creating good causes shows the need to do virtuous things and to abandon immoral things (1). Positive encouragement directs us towards a virtuous life, embracing the norms of moral standards and the results of the 1 See the Dhamma Verses 183 (Norman 2004, p.28): "Avoid all things. bad; do all good things; Always be pure of mind, that is the Buddha's teaching. " Italian action. The factor of the capacity to perform good causes shows efficiency, necessity and desire through the role of human endeavor in pursuit of a virtuous life. Therefore, the structure of the original Buddhist ethics can be seen as a triangle, in which the three basic elements mentioned above are connected together like the three lines of an isosceles triangle. . If we stress one part over the other two, then it is like we have misinterpreted and misinterpreted the structure of the moral teaching, and goes against the moral doctrine itself. To understand the overall problem, ask us to give an explanation of all three factors. In traditionally Buddhist countries, however, the Buddhist ethical teachings are defined in a kind, that is, only the causal meaning of intentional actions or kamma teachings. As a result, Buddhism in these countries only understands that the Buddha's moral teachings are mere rituals and clever tools to create merit and justify current social distortions in their communities. (2). Therefore, these Buddhist traditions aim to practice group virtuous actions such as making plant offerings to images of the Buddha and ritual members of the monastery, for the purpose of obtaining material possessions, human rebirth or birth to heaven in the next life. Trying to do with such misunderstanding is what causes Buddhists to neglect the practice of virtue according to the original Buddhist ethical teachings. This topic, therefore, for the purpose of pointing out that if the moral teaching as understood in primitive Buddhism is applied in the global education of morality, it should be covered in a comprehensive manner, must explain all three factors: the factor of the action of the mind, the factor of creating good things See King 2005, p. 22 & tr. 84. Buddhist traditions in Thailand, Sri Lanka, and Burma aim to encourage passivity with symbolic interest. As Sulak says (p. 22): "The Buddhist establishment explains oppression as the functioning of karma, saying that, both the peasants and the landlords are reaping the fruits of their actions in previous lives; peasants have bad causes and landlords reap merit through building temples and creating images of Buddha. " Suu Kyi stated (p. 84): “Some people think of karma as fate or destiny and they cannot do anything else. It is simply happening because of the bad causes they have created. This is how karma is often interpreted in Burma. " conduct, and performance capacity factor. For this purpose, the topic discusses all three elements in part. With the aim of coming to the conclusion that all three necessary factors not only define the original Buddhist moral doctrine but also give the correct picture of the moral law in life and the really necessary action. of the world is like. Indeed, taking on this task will inevitably force us to investigate the adequacy of the ethical teachings of Theravada Buddhism, making it the tradition for global moral education. NOW / KAMMA-V NGHIỆPDA The intentional action factor is one of the three elements of the original Buddhist ethical teachings. This emphasizes not towards actions in the past but towards actions in the present. Making changes in people's lives or qualifications, whether it's worldly goals or of spiritual heights, what they do in the present is more meaningful than they have done in the past or will do in the future. Because the past is over, no one can change. It means that the acts are now the focus of the present life. What distinguishes humanity as low or high is their behavior in the present. These behaviors define who we are and how we will become (DN III, p.203): “Master your own behaviors, inherit behaviors; they are made up of their own actions, moderating their actions, their actions are where they take refuge. That behavior separates the paralyzed or the noble. ” Even past actions have contributed to the ways of our present birth, as the text points out (Sn, v. 650), “not because his offspring becomes criminal natural (monastic, high class people); not because his offspring does not become a celestial being. " If so, how? That is “through his behavior he becomes a celestial being; through his behavior is not sacrilegious. " This is also the case with the traditional classification of types of people according to occupations. As the same text points out (Sn, etc. 651-652): It is “through the behavior of one becoming a farmer; through the act of one becoming a craftsman; through the act of one becoming a trader, through the act of one becoming a slave. By acting one becomes a thief; through the act of becoming a fighter; through the act of one becoming a sacrificial offering; through the act of one becoming king. " It is therefore essential that we understand the behavior and its effects as they really are, arbitrary. “Thus, wise people consider the root condition, understand the effect of the act through the behavior of the world, through the development of human behavior. Performing behavior like tying a rope, like an axle being the tie of a carriage going through a un-displacement. ” (Sn, etc. 653-654; Norman 2004). The energy of actions in the present significantly changes our present state. The behaviors that people do now not only have an impact on their own current experience, but also contribute to the formation of experiences they don't have yet. The acts of the volitional factor are no different from those of the law of dependent origination. First is the function of the moral law and then the function of the general law of cause and effect, which applies equally to all areas of life and the world. The public aphorism about this law is (SN I, p. 227): "You reap whatever you sow" (3). In this moral teaching, the effects of past actions are not negative, but we do say that they are not stationary and that does not affect inevitably. The Buddha points out to us the relation to past acts in the next section (MN I, p. 390): “The offspring of a person will become from that one created, whatever. what that person does, thereby arises. When conditions arise, the cause accordingly converges. As I say, they are the ones who accept their own actions. ”(4) With every pious deed done, the performer sowed. How does this work? A good deed is done to make the mind “You sow any seed, you will reap the fruit. Good deeds will reap good results. Bad actions will reap evil results. Sow good seeds, I will enjoy good fruit. iti warehouse bhūtā bhūtassa upapatti hoti puṇṇa; yaṃ karoti tena upapajjati, upapannam enaṃ phassā phusanti. evam puṇṇa kammadāyādā sattā ti vadāmi (Kukkuravatika-sutta). pure consciousness; a bad deed defiles the mind. Other way, The purity and impurity of mind also determines the actions and actions that follow. This reciprocal reinforcement combines behavior and state of mind to shape one's attitude and personality in turn. As morality in Buddhist teachings tells us, intention is the driving force behind an act and it defines the moral qualities of that act. All moral or unethical behaviors arise from malicious actions. Only actions in accordance with morality are usually meaningful. For this reason, the Buddha identifies intrinsic mental behavior (AN III, p. 415): “The volition (cetanā) we call karma (actions arising from morality); intentionally, he or she does it through body, speech, or mind. " The strength of action depends on a carefully considered scope of execution (sañcicca). So, the moral character of an act lies in the inner intention. Good intentions are good internal motives leading to good behavior and bad intentions signifying bad deeds. The person performs behaviors either with good motives or with bad motives. Greed, anger and ignorance are seen as bad motives and they always contribute to bad behavior. In contrast to greed, anger, and delusion are non-greed, no aversion and ignorance, and these are seen as good motivations for good moral behavior. A person who renounces greed, hatred, delusion, the natural state of consciousness attained is called the state of no greed, no hatred, no delusion and they turn towards the positive qualities inherent in the natural mind. The various types of actions of body, speech and mind are natural manifestations of good and bad motives (MN I, p. 489): “Hey Vaccha, greed is akusala, no greed is wholesome, anger is akusala, ignorance is wholesome, ignorance is akusala, ignorance is wholesome. Thus the three things are akusala and the other three are wholesome. " As the law of dependent origination teaches that human behavior is conditioned by causes, and behavior is borne out by the correlating consequences. Considering the works that link action and results, a sutra classifies actions into four parts (MN I, pp. 389-391: dark behavior with dark results, pure action) along with pure results, dark and pure deeds have dark and pure results, and neither dark nor pure results come with neither dark nor pure results. ”The first line, dark behavior with dark results, can be observed from the case of a man sowing suffering to another and as a result manifesting in a world of suffering where he meets the painful contact and re-experiences the feelings that arise suffering, only sadness. The second line, the act of purity is accompanied by a pure result, seen from the case where a man does not sow suffering to others and manifests together with the result of manifesting in a suffering-free world where he meets. contact and re-experience feelings of no suffering, only happiness. The third line, the act of darkness-pure with dark-pure results, is seen from the case of a man who sows suffering and also sows happiness to others and as the result manifests in a the world and both pain and happiness in which he comes into contact with both feelings of pain and happiness, a mixture of joy and pain. The fourth line, the act which is neither dark nor pure has the result of neither darkness nor clarity, considering the cause of the impairment of the action, it is the intention from indulgence in all three types of action There is a negative side mentioned above. Human actions are a series of confusion, and as such we are also entitled to experience pleasures of joy as well as those of suffering. For the results of actions to be felt and to bear fruit, it takes time. This is based on both good and bad behavior. Therefore, we should not be in a hurry to deny the root cause of volitional action, as the nihilists do. It is clearly stated in a grammatical text (Dhp, etc. 121-122): “Do not despise little evil. Said: 'The retribution of my time will not be!' Remember that water drops take a long time. Every day a little bit filled quickly. Fools gather in themselves, How many evil things gradually diminish into a big disaster. Do not contempt small good things. For that: 'The retribution of the time I enjoy!' Remember that the water drops for a long time, Every day a little bit quickly fills the pot, The wise man holds his mind, so many good things gradually diminish into great blessings. " Root cause, when actions are ripe, one receives his or her karmic retribution. This is emphasized on the consequences of sinful acts (Dhp, k. 127): “Whether flying into the air, or diving to the end of the sea, entering the caves and mountains, all over the ceiling So there is no safe place to escape from the ultimate evil karma. " This implies that the person is responsible for his own actions and that is the result of the behavior experienced by the person doing it himself. This is clearly expressed in a narrative in a text (MN III, pp. 179-180): “But your sinful acts were not done by your mother or your father, or your brother. Your sisters and friends, or by your relatives or relatives, or by hermits or brahmins, or by gods. This sinful act you did yourself, and you will experience its fruit. " The sutra on karma shows that there is a correlation between cause (kamma) and effect (phala / vipāka). However, it can be shown that, when things happen to coincide with this relationship, it is understood that this relationship operates in accordance with the law of dependent origination (paṭic-ca-samuppāda). Therefore, the original Buddhist ethical teachings that specify the relationship between cause and effect are uncertain. The relationship between cause and effect can be summarized as follows: "Based on the nature of the action and the circumstances in which it is involved, there are individual consequences." This is meant to make it clear that the original Buddhist ethical doctrine denies not only zero tolerance for decision theory (niyati-vāda) but also indulgence (ahetu-appaccaya-vāda / adhicca-). samuppanna-vāda). Later, these two non-Buddhist views were seen as borrowed speculative theories, considered meaningless when applied to the moral life of individuals and society. The determinism of the cause-and-effect relationship states that a person experiences the effect of an action exactly the way he or she created it. One sutta proposes (AN I, p.249) this view as follows: “As a man creates a cause then he experiences its effect. ”As an endorsement returns the complete determinism between cause and effect. If this is the case, as the Buddha points out, religious life is meaningless because there is no opportunity to completely eliminate suffering. The relationship between cause and effect that the Buddha pointed out, however, to talk about the certainty of repayment is the meaning that Buddhism refers to. This is clearly stated in the text (AN I, p.149) as follows: “Just as the person who has sown the cause and the results will be experienced with certainty (yathāvedaniyam), thus he experiences the very things. the result (assa vipākam). " If this is the case, the religious life is meaningful, and there will be an opportunity to complete the elimination of suffering. Furthermore, according to this Buddhist ethical teaching, every action will produce results, but all these results will not be the same. There are many other conditions that can interfere with the decision of the relationship between cause and effect. This condition of the fruit is illustrated by the Buddha through the following comparison (AN I, p. 250): “If a person places a lump of salt in a small glass full of water, the water in that glass of water will immediately becomes salty and cannot drink. Even so, if the person drops the salt lump into the Ganges River, because the Ganges is large, with a lot of water, only that much salt will not become salty and drinkable. " Similarly, the Buddha said (AN I, p. 250): “A person who commits a small mistake can lead him to hell. But cause the same small mistake that someone else committed can pay the fruit in this very life, maybe lighter or no longer born. " Why is there this difference? The Buddha explained that: "The other did not cultivate properly in body, speech and mind; that person is paralyzed, pitiful, his life was short and miserable; for that person even made only minor mistakes that lead him to hell. Even so, a person who has cultivated properly with body, speech and mind, he is noble and dignified, he is endowed with a long life, the fruits of the mistakes have been experienced in this very life, And sometimes it may not appear at all. ” The intended verbatim explanation is that depending on the current circumstances of the offender, the results of certain actions may sometimes not become severe or even fruitless. According to Buddhist ethical teachings, sometimes the effects of an act can be experienced in this life, and sometimes in the future life. FRUIT / KIRIYA-VĀDA The second element of the original Buddhist moral teaching is fruit (kiriya-vāda), That encourages people to engage in good ethical behavior. The Buddha said that his moral teachings urged people towards moral action while others lacked moral action and did not (akiriya) moral action. For example, according to the decision theory endorsed at the time the Buddha declared that (AN I, p. 173): “Whatever this man experiences - whether joyful, painful or not-suffering-no-joy all of it from cause because it was caused in the past ”(pubbekata-hetu-vāda). The Buddha asked about the scope of this view beginning that such moral doctrine directs people towards not acting morally. He also criticized the theological view of the cause of morality, claiming that (AN I, p. 173): “Whatever this man experiences, it is all due to God's creative action. . "(Issara-nimmāṇa-vāda). For the Buddha, this view is the cause that leads people to a life of lack of moral activity. Likewise, he rejects the indeterminism which claims (AN I, p. 173): "Whatever this man experiences, all that happens without coming from cause or condition" (ahetu-appaccaya) -vāda). For the Buddha, holding this doctrine was also the cause of the lack of moral action. The Buddha's moral teachings aim to encourage people to not only accept the effects of actions, but also choose good deeds. His motto is that a man can become great by doing great things. The text in the sutta, read (SN II, p. 29): “A person attains greatness by doing noble things, not by doing things that are less than petty. "Noble actions are synonymous with virtuous actions (kusala-kamma); hence the encouragement here is to do good deeds. The sutra shows many ways of good deeds that we can do. Among them, a list with ten common virtues is often given and discussed in the sutras. These things are clearly stated as moderation from renouncing unwholesome actions of body, speech and mind. Moderation of unwholesome acts in itself provides opportunities to engage in virtuous deeds. Therefore, there are three positive kamma through bodily action, four positive kamma through verbal action and three wholesome action of mind. The three virtuous actions of the body are stated as follows (AN V, pp.266-268): “Someone renounces, ends in killing living beings; give up sticks and weapons; knowledgeable, compassionate, live with mercy to happiness towards all sentient beings and sentient beings. " “Someone gives up, taking advantage of giving; not steal the possessions and property of others in the village and in the woods. ” "Someone renounces, ends the evil deeds in sensual senses, does not commit evil deeds to women who are protected by their parents, have siblings or relatives protecting them; is married, engaged or protected by law. ” The four virtuous actions of speech are: "Someone renounces, ends up lying; do not lie when asked like a witness; If you do not see, the lie is because it is because of you, or the cause is because of people; Or the reason is for some benefit. ” “One person gives up, and ends up saying two-edged words; listen to something here, don't go there to say something, to create divisions among these people; Don't hear anything over there, go and tell these people, to give birth to division among others. Thus, one lives in harmony with those who separate, grows harmonious, enjoys harmony, speaks words that lead to harmony. " “Someone gave up, and ended up saying cruel words; say words that are gentle, calming, cute, sympathetic to everyone's hearts, pleasing many people and pleasing many people. " “Someone gave up, and ended up saying frivolous words; speak at the right time, speak truthfully, speak meaningful things, talk about Dhamma, talk about Law, say words worth preserving, in time, rationality, coherence, benefit. " There are three good kamma through actions of conduct: viii. "Some people are not greedy, not greedy for the possessions of others and do not think:" Oh! I hope all the other people's possessions become yours. " “Some people have a good heart, some do not arise harmless thoughts and thoughts but think: I hope that these sentient beings live without resentment, Without anger and confusion, I hope all will be peaceful! " ix. “One who has right view, has no crazy thoughts and believes in the karma of actions, has good and evil deeds; the virtuous beings who have truly accomplished through their knowledge and proclamation for this life and the next. " Can a person actively create virtuous deeds for himself? When this question was asked, the Buddha replied clearly: "Yes, maybe." Many sutras present that people in general have freedom of thought and action with limitations set themselves into the framework in the early stages of practice. Even so, as the disciples gradually progressed through understanding the Buddha's teachings, these imposed limitations began to disintegrate on their own. Through understanding and practice, one gradually increases the ability to contemplate and act freely. For example, The main purpose of Buddhism and practice is to attain mind control (AN IV, p. 34): "A monk focuses his mind on his will and not what he wants." At the end of the day, the practitioner should examine himself. (SN I, p. 132): "I am my guru." In this way, the original Buddhist ethical teachings uphold the cause of the sublime or sublime performance depending on the individual. Putting it into practice, he is his own teacher (Dhp, v. 165): “Doing evil is also by me; The same is the pollution created by me; And when doing good things, Or being pure by themselves; I created it myself, who is different! " The main element in the education of primitive Buddhist ethics is the motivating factor. That understands that human motivation is essential. When motivated, they are quicker and more focused. For example, the original sutras cite many examples when the Buddha urged his disciples to develop positive attitudes (SN V, pp. 417-418): "Do not indulge in unwholesome thoughts. negative; do not let the negative unwholesome mind guide your life. " We see many sutras in which this prompting of the Buddha was heralded. For example, the Buddha advised his disciples to give up sin by saying (AN I, p. 59): "Renounce sin, disciples! He can put an end to sin, disciples. If it is not possible to give up sin, I will not tell you to do so. But it is possible, so I say, "Get rid of sin!" If this renunciation of sin was harmful and painful, I wouldn't have told you to get rid of it. But if eliminating sin brings peace and happiness, then, I say, "Get rid of sin!" Likewise he advised his disciples to cultivate good things (Ibid. P.59): "Cultivate good things, disciples! That person can cultivate goodness, disciples. If it is not possible to cultivate goodness, I will not tell you to do so. But it is possible, therefore, I say, "Cultivate what is good!" If this cultivation was harmful and painful, I wouldn't have told you to cultivate it. But if eliminating sin brings peace and happiness, then I say, 'Cultivate what is good!' The Buddha's moral teachings also discuss criteria for specifying moral and unethical actions, what actions are allowed to be done, and which actions are not allowed. How do we know which action is good and which is bad? There are a number of judging criteria used to determine the moral quality of an action. For example, a sutra gives three criteria (AN I, p.147): “One needs to think about whether there is self-consideration in performing that act (attādhipateyya); whether the wise oppose it (lokādhipateyya); or whether that action violates the law of the community (dhammānupateyya) ”. Even so, in many sutras we see the Buddha taking the consequences to the moral life (SN I, p.57): “One should appropriately sow seeds when he knows that it is directed towards the moral life. your own happiness. " Most give thoughts about immediate as well as future results. The Buddha's golden rule in ethical decision-making is as clear as: “I don't want X to happen to me. Others, too, don't want X to happen to them. I don't do for others what I don't like doing for myself. Therefore, I don't do X). This golden rule is reflected in his moral instructions for his disciples. For example we read in a verse (DMP, v. 129-130): "Fear of replacing sticks, swords and swords; I am afraid of the death god of life; Devote your heart to people's hearts; Don't kill or kill people. ” "Fear of replacing sticks and swords; Love the germ of life, yearn for life; Devote your heart to people's hearts; Don't kill or kill people. ” This argument for moral reasons is detailed in the text as follows (SN V, pp. 353-354): “Which, owner, does the Dharma appropriately describe it? Here, the host, an elite disciple, reflects, 'I like to live, I don't like to die. I desire happiness and don't want unhappiness. If someone wanted to kill me, even though I wanted to live and didn't want to die, it wouldn't make me happy and happy. If I also have to kill someone else who wants to live and not die, he desires happiness and doesn't want unhappiness, that will make him unhappy and unhappy as well. That does not make me happy and happy or happy and happy others. How can I force others to suffer what makes me unhappy and unhappy? Through a reflection in this way, he renounces killing; encouraging others also does not kill; talk about giving up killing. Thus, all of the person's morality becomes pure in three ways. " TINH TAN / VIRIYA-VĀDA The whole way of Buddhist practice depends on our vow in practice. As one scripture says (KPC, verse 276): "You must do your best; Buddhas are only teachers. The path of great enlightenment, Meditate yourself in the right place, Get out of the net of the Demon King. " Moreover, in another sutra, the Buddha pointed out (SN II, p.29): "Not by what makes me paralyzed, or becoming noble; but because nobility can be attained. It deserves praise for this holy life. The teacher has come in front of me here. For in order to stir up the energy so that you can conquer what has never been won, so that you can achieve the unprecedented, so that you can enlighten the thing that has never been enlightened. " The third factor in the Buddhist ethical teachings is diligence (viriya-vāda), the factor of the capacity to train, which is the person's commitment and diligence. This shows the capacity arising of the three factors to achieve the end result. In the initial effort it is required that one applies the "initiation energy" (ārambha). The beginning of an action gives us pleasure (assāda). This is also the reason we love to take risks in new things. Even so, during the initial effort, as is often the case, we face many difficulties and obstacles (ādīnava). Therefore, in this stage, it is required that we apply the "transcendence capacity" (nikkama). Finally, in order to have successful results (nissarana) from the beginning, requires us to autonomously "the ability to go further" (parakkama) because we do not rely on the principle of applying this form of power we see people. often give up halfway when it is almost time to reap the fruit. As the Buddha points out, mankind owns all three types of these motivating powers and much more. For example, a sutra identifies six forms of energy (AN III, pp. 337-338): the initial factor, the persistence factor, the effort factor, the strength factor, factor continues and motivating factor. Based on the presence of these energies, we can observe people's initial actions, persevere in action, try ourselves in action, act vigorously, keep on action, and spur action. This sutta records an interesting dialogue between Buddha and a brahmin. He went to the Buddha and said, "Guru Guru, I have a subject and see this: 'There is no self-beginning (natthi attakāro); there is no beginning brought by others (natthi parakāro). '”The Buddha's answer was:“ Hey Brahmin, I have never seen or heard anyone holding the subject and point of view. so. Because, how can a person [will] come and [will] go and say (kathañhi nāma sayaṃ abhikkaman- to, sayaṃ paṭikkamanto evaṃ vakkhati): "There is no self-beginning; no beginning brought from others? ” He asked the third subject some other questions and made him understand that mankind has many kinds of powers. “What do you think, brahmin? Does the first energy (ārabbha-dhātu) exist? ” "Yes, sir." "When the first energy exists, is it seen through the original act?" "Yes, sir." “When the original act is seen to exist because the original energy exists, this is mankind's self-initiation; This is the beginning brought from others. ” In this case, the initiation energy refers to the function through which an action begins. “What do you think, brahmin? Is there enduring energy (nikkama-dhātu) existing? " "Yes, sir." "When enduring energy exists, is it seen through enduring action?" “Yes, sir. ”“ When persistent action is seen to exist because enduring energy exists, this is mankind's self-initiation; This is the beginning brought from others. ” Enduring energy here refers to the kind of energy required to try in action. “What do you think, brahmin? Is the strenuous energy (parakkama-dhātu) existing? " "Yes, sir." "When the strenuous energy exists, is it seen through strenuous action?" "Yes, sir." “When strenuous action is seen to exist because the strenuous energy exists, this is mankind's self-initiation; This is the beginning brought from others. ” Effort here refers to the type of energy required to complete an action. “What do you think, brahmin? Is power energy (thāma-dhātu) existing? " "Yes, sir." “When power came into existence, Is it seen through force action? ” "Yes, sir." “When power action is seen to exist because mighty power exists, this is mankind's self-initiation; This is the beginning brought from others. ” Even if people have these kinds of abilities, if they don't develop the right skills to apply in the right time and the right way, they still fail to achieve the goals they want. It is therefore essential that we develop these skills in order to apply the emerging energies not only at the right time and place but also in the right way. The Buddha's sutras contained immense instructions that he gave his disciples to train his energy. A sutta with the beginning of the Buddha is as follows (SN II, pp. 29–29): “That Dhamma has been explained clearly, carefully, exposing, bringing to light, having stripped from the patchwork, it was enough for a member who had moved forward to lose his self-confidence to arouse his abilities: death, butcher and Bone, flesh and blood are dry in my body, but I will not stop my energy until I have achieved what is attainable through the strength of human body, through the power of human body, through effort of human body! The lazy people sink into suffering, defiled by evil acts, and are extremely indifferent to good deeds. But people with bare strength filled with happiness, ended up with evil deeds, and being noble is becoming good people. Not by what makes us paralyzed, or become noble; but because nobility can be attained. This holy life is like the quintessence of a drink. The master has come in front of you. Therefore, his disciples, he awakened your ability to make you able to conquer something that has never been won, enable you to achieve the unprecedented, make you realize what has never been realized. " Even though disciples are encouraged diligently to achieve their goals, each must find the right balance in applying their energies. So, the Buddha often forced (MN III, p.159-160) to apply energy balance (effort - viriya) to avoid tilting too much or just a little toward the poles (accāraddha-viriya). One, with great effort, he likened it to a man grabbing a quail and suffocating it. One is that the power is so weak, he compared to a man holding the quail loosely and sending it away from his hand. The Buddha's advice to Sona also illustrates this point well (AN III, p. 375): “Tell me, Sona, when you were at home, weren't you very good at playing the lute? " "Yes, that's right". “So what do you think, Sona? When you put the strings too tight, is the melody good and you play it easy? " "No, sir." "When you leave the strings too loose, is the melody good and can you pluck it easily?" "No, sir." "But hey Sona, since your strings are neither tight nor loose, moderately tuned, is the melody good and can you pluck it easily?" "Yes, sir." “Likewise, Sona, if the energy is aroused too strongly it leads to restlessness, and if the energy is too loose it leads to drowsiness. So, Sona, determination to keep the energy in balance helps to achieve the ability to be mentally calm, and throughout the subject. " The exemplary Buddhist life is described as a life in which action is practiced with prudent sharpness in order to achieve one's goals here and now. Just watching and not acting is just like a dream. Even though the Buddha points out, disciples are not sure how to achieve their own goals through prayer or wish. There are five things that are desirable, pleasant, and enjoyable but rare in the world: a long, beautiful, happy life, a good reputation and a good rebirth. Even so, these cannot be achieved through prayer and wish alone. The Buddha said (AN III, pp. 47-48): “I do not teach that they are attained through prayer (āyācanā-hetu) or through wishes (patthanā-hetu). If a person is able to achieve a desire through prayer or desire, then who prays and wishes for them? " He continued: “For the elite disciple who wishes to have a long life, it is not helpful that he prayed to live a long life and enjoy in doing so. He would rather follow the world's path that leads to longevity. Following that path they will attain long life, become gods or be human. " The same applies to the other four. While this can be seen from the scriptures, the Buddha's teachings convey a strong positive thought to prompting the disciples to develop a positive attitude toward their own practice. For example, the growth of mindfulness during death is primarily raised to develop an urgent emotional practice in Buddhism. As a sutra says (AN IV, p. 320-322), that person should contemplate every morning / evening: “I still have a lot of sins; If I die tonight / tonight it will be very damaging to me. So, before this morning / tonight I must exercise vigorously, resolutely, try, put in effort and effort, fight, mindfulness, calmly dismiss these sins and unwholesome consciousness. As we can see in the scriptures themselves, the disciples of the Buddha are a collection of active and energetic people who tend to diligently give up laziness. Every moment is precious for them because they strive to achieve spiritual progress in this life, before dying. The disciples said that they only have very little time with the golden opportunity they have when they are reborn human bodies, when the Buddha appeared in the world. The Buddha energized his disciples with the statement that (Sn, etc.). 331-333): "Straighten up! Sitting up! Do you need to sleep? Rest for the sick, prick with thorns to feel pain and alert. Straighten up! Sitting up! Train yourself diligently to achieve peace… Don't miss the opportunity; those who missed the chance are now living in suffering. " CONCLUSION In this topic, it is my intention to introduce the original Buddhist ethical teachings through research into the Buddha's original sutras, with the connection between the three basic factors of results through action. intentions, sowing good causes and training the ability to realize good causes, in order to instill in readers the original Buddhist ethical teachings that are good qualities should be applied in global ethical education. The main point of debate is that the original Buddhist ethical doctrine contained three dimensions of the moral teaching not only in countries with Buddhist traditions. In traditionally Buddhist countries, the Buddhist model is practiced as karma with the original meaning of allowing the next life to guide the disciples to gather merit in a selfish way to be reborn as heaven in the afterlife. Therefore, the moral teaching of this Buddhist tradition lacks the manifestation of the humanistic spirit contained in the teachings of the original Buddhism. The latter values ​​are "human beings" and promote the idea of ​​"global citizens" and "global communities," acknowledging that individuals, groups and communities with different departments like, language, perception and lifestyle, that it is with cultural differences, can coexist and influence each other with respect and tolerance. Based on this experience, it is observed that the ethical teachings that are endorsed in contemporary Buddhist tradition call specific tendencies and nationalism while the original Buddhist ethical teachings are the voice of holism, majority and humanism. Therefore, it implies that the original Buddhist ethical teachings will be a good quality for global moral education, not just practice in traditional Buddhist countries. . it is observed that the ethical teachings that are endorsed in contemporary Buddhist tradition call specific tendencies and nationalism while the original Buddhist ethical teachings are a voice of holism. majority and human. Therefore, it implies that the original Buddhist ethical teachings will be a good quality for global moral education, not just practice in traditional Buddhist countries. it is observed that the ethical teachings that are endorsed in contemporary Buddhist tradition call specific tendencies and nationalism while the original Buddhist ethical teachings are a voice of holism. majority and human. Therefore, it implies that the original Buddhist ethical teachings will be a good quality for global moral education, not just practice in traditional Buddhist countries.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.23/2/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.