MEANING OF FULL LANGUAGE. ULLAMANA is an abbreviation, if fully said, is Vu Lan Bon. Vu Lan Bon is the salvation of the hanging upside down, the Sanskrit word is Ulambana, or Avalamba means "hanging upside down". Some authors say that the word "Ben" is a Chinese word that means "pot", which means a pot containing offerings to the Buddha and monks. Venerable Muc Kien Lien is a great disciple of the Buddha, and is revered as the first divine person. After the results of Arahantship. He used his celestial eye to look around the worlds and saw his mother being tormented by hunger and thirst in the life of the hungry ghost. The venerable then took the bowl of rice down to the hungry ghost realm and gave it to his mother. Mom took the bowl of rice and put it in her mouth, and the rice turned into red embers that she couldn't eat. Venerable Muc Kien Lien did not know what to do, so he returned to ask the Buddha to help him. The Buddha said: "How many lives of miserliness your mother lived, so he had to suffer as a hungry ghost, he alone could not save his mother. On the occasion of the fifteenth day of the seventh month of the seventh month, an offering was organized to the Buddha and the holy Sangha of the ten directions, thanks to the power of the Buddha's vows and the ten directions of the Sangha, his mother was able to escape." The Buddha taught, on the full moon day of the seventh month is the day when the monks come out of their homes to bring food, lamps, wax, incense, flowers, etc., to put them in a large pot to make offerings to the monks. relying on the power of the virtues and virtues of the monks of the ten directions, and also on the merits of generosity and sincerity of the venerable Muc Kien Lien, they soon got rid of the sufferings of hungry ghosts, like the suffering of a person who is hung upside down and ascends to the good realms. On that occasion, Buddha Shakyamuni taught Venerable Muc Kien Lien that: To be a disciple of the Buddha with filial piety and obedience, one must regularly record the gratitude of one's parents in this life to the parents of seven generations. Every year on the full moon day of the seventh month, you should do Vu Lan Bon ceremony, make offerings to the Buddha and the Sangha, to repay your parents' blessings of birth, and pray for them to live for a hundred years and after death. Vu Lan Bon Sutra is mainly circulated widely in Asian Buddhist countries, where there is a deep tradition of honoring parents and worshiping ancestors. These countries celebrate as a great festival of the year and throughout the country, the day of gratitude and filial piety to parents, grandparents, elders, as well as to all those who deserve gratitude, but first of all is a tribute to parents and grandparents for seven generations.In Vietnam, China, Japan, Korea and many other countries in Southeast Asia, Vu Lan festival is widely responded by the masses. It can be said that everyone, including non-Buddhists, Confucian or Taoist families, also celebrate Vu Lan, on that holiday to commemorate grandparents and parents for seven generations, to thank the teacher. teaching, the national gratitude as well as the gratitude of all sentient beings. In the Pali Canon of Theravada Buddhism, we can read that the Buddha's words about the word filial piety are complete, vivid and specific, words that only the Buddha who is a great wisdom can read. can say. "Monks, there are two classes of people, I say cannot repay. What is two? That is mother and father. If one shoulder carries the mother, the other shoulder carries the father, do so for a hundred years. until the parents are one hundred years old. Thus, bhikkhus, it is not enough to repay the mother and father. If massage, anointing, bathing, washing and washing and even though there, parents and fathers have defecated and urinated, even so, bhikkhus, they have not done enough to repay their mother and father... (Tang Chi I, 75). The Northern sects that talk about filial piety are also many, in addition to the Vu Lan Bon Sutra, other sutras can be mentioned such as: The Sutras of Forbearance, the Great Collection, the Fourteenth and Second Chapters of the Sutras, etc. systematic, vivid as in the Theravada sutras. As the Sutra of Forbearance says: "Extreme good, nothing more than filial piety; extreme evil, nothing more than unfilial". Sutra forty-two chapters says: "Every person who worships ghosts and spirits is not as good as his parents. Parents are the ultimate gods". The Great Tape Sutra says: "If there is no Buddha in this world, then well worship your parents. Skillfully serving your parents is like worshiping the Buddha well." Thus, the scriptures of Southern and Northern Buddhism both talk about filial piety and attach great importance to filial piety. In the past and now, there are still some people who do not fully understand the Buddha's liberation teachings, thinking that monks have no wives and children, so they have no children to continue the sect, they consider it unfilial. Because they misunderstood the Buddhist ideal of ordination. Renunciation is not renunciation of parents and relatives. Renunciation just means giving up worldly fame, giving up all narrow and selfish feelings, giving up the three poisons of greed, hatred, and delusion. Buddhist books often talk about ordination and renunciation. Shaving hair, wearing a robe and entering the temple is just a monastic life. Abandoning narrow love, giving up ordinary worldly fame, giving up all lowly desires for food, money, fame, beauty, sleeping, giving up greed and hatred is called renunciation. The monk after ordination, accept all sentient beings, all people in society as their parents, brothers, and children, and love with a love that does not discriminate. Shakyamuni Buddha is known as the Father of Mercy, that is, the good father, because he loves all sentient beings as his only son. All monastic people too, follow the example of the good father, and consider everyone in society as their parents, brothers, and sisters. Moreover, monastics fulfill their filial piety in a different way. That is, by building faith for parents who lack faith, encouraging parents to give up evil and do good, encouraging parents to give alms and study the Dharma, attaining true wisdom. And doing so, according to the Buddha's words, is to pay filial piety to parents in the most complete way. The word filial piety does not mean that whatever parents do, they agree, even if they do evil or do bad things. Even filial piety must have wisdom. Buddhism refers to the word Nhan and the word Hieu like Confucianism, but with a much broader content, as can be seen from the opening sentence that summarizes the entire meaning of the collection of folk poems "Nam Hai Quan Am". very popular among the Vietnamese people: "Truth like Buddhism is very colorful, The heart is filial, the first word is human, Hieu is the salvation of two parents, Humanity is the salvation of all species. ... In the time of filial piety. Reportedly born into the city, Under the people's time to save sentient beings Ta Ba". Freeing parents from the cycle of life and death is the most complete and perfect way to pay filial piety to parents, but not everyone can do it. Because we have cultivated to witness results, we can save ourselves, we can save our parents. That is the work of the Buddha, Quan Am Dieu Thien in the story of Nam Hai Quan Am. But all of us, whether ordained or at home, we can fully repay our parents, if we study and practice according to the Buddha's teachings in the Anguttara Nikāya, Volume I, page 75: "Those who repay the favor by nurturing, making offerings to parents with material possessions, money and time are never enough to repay their parents. for parents who follow the evil precepts, it is encouraged to guide them to abide in the good precepts; for those who are aloof from greed, it is encouraged to guide their parents to abide in giving; and for parents who follow evil wisdom, encourage parents to stay in wisdom. Until then, bhikkhus, that is to do enough and repay enough favors for father and mother." Those teachings of the Buddha, all of us Buddhists can practice. We are all disciples of Buddha, children of Buddha. We have all taken the Three Refuges: taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. If our parents do not believe in the Three Jewels, we skillfully guide and encourage them to put their faith in the Three Jewels, and gradually move towards the Three Refuges. Refuge also has refuge and the reason for taking refuge. Taking refuge in the Three Jewels is just taking refuge. We also have to explain to our parents clearly what the Buddha, Dharma, Sangha is and how it is beneficial to take refuge in the Buddha, Dharma, and Sangha? If our parents do evil deeds in body or speech such as killing, religion, sexual immorality, lying, divisive speech, evil speech, and meaningless speech, we must advise our parents to abandon evil and do good. encouraging parents to release living beings, instead of killing; give alms instead of taking what is not given; live righteous conduct instead of wrong conduct; tell the truth instead of lying; speak solidarity instead of division; speak gentle instead of cruel; Speak meaningful words instead of meaningless ones... The teachings of the Buddha, although spoken more than two and a half thousand years ago, are still hot news for our society today. Those words are worthy of being a gold standard for our lives, for all our behavior in the family as well as in society. Let's all live according to the teachings of the Buddha, we will immediately be peaceful and happy. If we do the opposite, we will be unhappy and miserable. For the benefit of all, of the many, let us widely spread those golden teachings of the Buddha. Each of us, not just monks, must speak the Dharma, speak it well, so that the wheel of the Dharma will always turn, and the lamp of the Dharma will shine day and night. The Buddha once said: "Of all the forms of giving, the giving of the Dharma is first". So we all must learn to speak the Dharma, know how to speak the Dharma, speak the Dharma well. Don't think that speaking the Dharma is about posting the Dharma, speaking for two or three hours straight and citing many scriptures to preach the Dharma. In the Dhammapada, the Buddha once admonished that: "Speaking a hundred thousand words is not as good as saying one word to make the listener's mind peaceful". Studying the Dharma is learning what the Buddha taught to know what is good and what is unwholesome; where is the root of good, of unwholesome. Not killing, not taking what is not given, not engaging in sexual misconduct, not lying, not speaking with two tongues, not speaking maliciously, not speaking frivolously, not being greedy, not being angry, having right views is good. The opposite is unwholesome. Greed, hatred and delusion is the root of akusala. The opposite is good. Studying and then applying that knowledge to one's own daily life and encouraging others to apply it is called the practice. Studying the Dharma and practicing the Dharma is the dual life of Buddhists. That lifestyle is both in line with the Vietnamese morality of cultivating virtues and virtues, and at the same time expressing the true meaning of a Buddhist son who knows how to live for himself and for others. That is the best way of filial piety and gratitude for each of us Buddhists.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.1/8/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.