1. SPIRIT AND EDUCATIONAL PURPOSE OF BUDDHA.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The Buddha was a real figure in Indian history, he was born and raised in a very chaotic social context, the political situation of the country at that time, which was the His king reigns, is in a state of being invaded by neighboring Vietnam, has a policy of colonial expansion and encroachment [1]. In terms of ideology, even more tragic, traditional ideology of the Brahmin class could not continue to hold the role of cultural, religious, and social leadership of An An, and was no longer attractive enough for the intelligentsia. The division of Indian society into four castes, and the unified Brahman doctrineof the Brahmins is the premise of debate and controversy of the contemporary intellectuals, an indispensable condition for the formation of schools of freedom of thought, represented by six philosophical schools (Buddhism called the Six sects of paganism). ) [2] :(1) The school denies moral values, the representative character is Pùrana Kassapa; (2) The fateful faction, the representative character is Makkhali Gosala; (3) The era of cessation, the representative character is Ajita Kesakambala; (4) The ultra-vi, the representative character is Pakudha Kacchayana; (5) Jain school, the representative character is Nigantha Nataputta; (6) Skeptics, represented by Sanjaya Belatthiputta (sat sàstarà). Shakyamuni Buddha was also an opponent of traditional Brahmin thought, so he also belonged to a non-traditional school of thought. Here, we should note, Jainism is the sect mentioned by the Buddha quite a lot in the Ajah Canon. According to Lu Trung, the thought of this sect is the successor to the Brahmin's thought. One of the main doctrines of this school is that "karma" includes body karma, speech, and mind karma, but they attach great importance to "body and karma", saying that people want to be free from suffering in this life. In order to be liberated and enlightened, it is necessary to eliminate defilements, by practicing asceticism. They were the ones who often questioned the Buddha about metaphysical problems, the reason being that in the Buddha's teachings, the doctrines of "no-self" and "karmic retribution", they argued that, if there were no "self" ” (atman) is permanent and unchanging, then who is the creator of karma (the agent), who is the recipient of the consequences (retribution)û ? This question Buddha has always kept silent attitude and did not answer[3] , during the Ajah period, on the grounds that these problems had nothing to do with liberation from suffering, but after the Buddha's death, the Poisonous School sect openly advocated " self- righteousness." ". In any case, the two doctrines of not-self and karma of Buddhism are the basis for Buddhist researchers to come to the conclusion that Buddhism itself exists in contradiction. That is the problem we need to clarify, to avoid misunderstanding in Buddhism. Although the Buddha rejected the Brahmin's atman theory that there is such a thing as an eternal self, in regard to free thoughts, the unethical, unethical, liberal philosophy of the value denialist school. moral values, annihilation sects.... even the Jain asceticism he disagrees with. So, what is his stance and educational direction for? To answer this question, the Buddha stated his point of view and determined the purpose of his education as follows: "Bhikkhus! In the past as well as in the present, we only speak of suffering and the cessation of suffering ..." [4] or "There are three things in the world that are not pleasant, do not like, do not want to be remembered, that is: old age, illness and death. ..If the world did not have these three things, the Tathagata would not appear in the world, nor would there be a Tathagata in the world speaking the Dharma and teaching precepts…” [5] . It can be said that this is the stance and educational purpose of the Buddha. The teachings of Buddhism are analytical teachings about people and issues related to human life. According to Buddhism, human beings consist of two main factors, material and spiritual, birth, aging, sickness and death are natural phenomena of the body, the reality of life. Aging and death are the natural deterioration of the body, no matter who it is, it is inevitable, Shakyamuni Buddha must also experience this condition, which is the natural law of the body. When people reach the age of old age and frailty, they can't do anything they want to do, it's inconvenient to travel, they don't eat well, they don't sleep well... this is the suffering of old age. Illness is a state of deterioration, the four elements of the body are not in harmony, body aches and pains... is one of the sufferings. Death is the end of a person's life, no one likes old age, sickness and death, but none of us can avoid this condition, which is the suffering of the physical body. In addition to the natural suffering of the body, people also have a greater suffering, that is the psychological suffering. According to the Buddha, the source of human psychological suffering is ignorance. Ignorant about what? That is ignorance of the "self" and the "small self"û. The so-called Russian õ ie look wrong about people, Buddhism called attachment attitude nga Oh, that people have the egoBut according to the Buddha's analysis, man is caused by five factors: form (rùpa), feeling (vedana), perception (samjna), action (samskara) and consciousness (vijnana). combined to form, in which there is no element of eternity. Consciousness (vijnana) is formed depending on four other factors, it cannot exist independently; Form (rùpa), feeling (vedana), perception (samjna), mental formations (samskara) are analyzed in the same way. Therefore, the so-called Russian õ, its nature is interdependent (pratitya-Samutpada), something so interdependent, the penis can not be called nga o (Atman) human capital .Con station õ, imagine bigotry Actual ngaoh, that is the source of suffering, also the ignorance of self; "Self" is an unreal illusory view of the things around us, that is, the attachment to the things we have, such as my wife, my lover, my house, my car, my possessions. I.vv.., think that all of these things are in our possession, no one can trespass, but in reality, we have absolutely no control over anything that we have. , it always changes according to the law of dependent origination. For example, Mr. A has a lover, in his consciousness he thinks: this is my lover and we will definitely love each other forever, but, for some reason, she no longer loves each other. love him too, it's a pain that doesn't come with him, because you don't accept an evolving reality. Another example, we have a large amount of money, keep it in a safe, deposit it in a bank or lend it to others for profit....in our consciousness we think this is my money, no one else's. can be appropriated, but one day, because of bad predestined, the safe is stolen by thieves, the bank is bankrupt, the loan is taken by people. At that time, what do you think about that property? And how is your mentality? Is it a psychological state of suffering, because of the loss of money. After all, the suffering of losing love and losing money are two sufferings that have the same source of not accepting an evolving reality. The interpreting reality changes, but our consciousness does not depend on the changing things to be the cause of suffering.untrue wisdom ", in the Vajra Sutra it is called " crazy dreaming".', which is one of the psychological sufferings. If so, then what we have, shouldn't we consider them to be mine, let them change freely? Does Buddhism encourage the spirit of "irresponsibility"å star ? The writer would like to answer that Buddhism does not advocate like that, Buddhism always advises everyone, should have a sense of duty and responsibility, not only having personal responsibility but also the society in which he is living. life, because fulfilling personal responsibilities is an indispensable condition for a perfect society, a perfect society is a fundamental factor for people to have a peaceful and happy life, individual and collective lives have a inseparable relationship. Here, the Buddha expounds the doctrine of " no-self "."Oh, and" vo â down basis "for the purposes specified truth Minister of Justice, helps people have a correct understanding of the human person as well as everything around her, which is the" selfless "and" wealth ego " because the true appearance of dharmas is dependently arising, to break down the prejudices and wrong attachments of people, which is the cause of all suffering. But to see the " no-self " and " no-self " nature, it is necessary to have wisdom. Wisdom is seeing as it really is (wisdom), not a vision through vague imagination. What is seeing as true?? As seeing between things and consciousness is the same thing, as we see fire, we know fire is hot, so we don't stick our hands in fire to burn our hands. Consciousness knows that fire is hot and the reality of fire is also hot, so it is called knowing as truth. What is seen through imagination? The view between consciousness and the reality of things is not the same. For example, at night, on a country road with no electricity, a pedestrian sees a rope and mistakes it for a snake. When his consciousness mistakes the rope for a snake, fear arises. In the mind, thinking is a snake, whereas in reality, the thread is not a snake, so between perception and reality there are two different things, the Buddha called it the seeing through the imagination. From this sense, We can answer the above question very easily. The fact that we are human beings living in this life, the necessary needs for human survival, such as housing, food, clothing... living, therefore, people use them is a natural action, without fault, because it is a means to live, so the attitude of preserving protection is also a duty and responsibility we need, we cannot think that these things are conditioned without self-nature, we should not use them and their faces are free to change. But when they change according to the laws of nature, beyond the human capacity that we still try to maintain, it is a stubborn attitude that comes from ignorance, not wisdom. Like all things operate according to the law of birth, existence, and death, but once things operate according to this law, human consciousness does not accept it, which is a stubborn attitude. Thus, the attitude of ignoring and the attitude of operating according to the laws of nature are two different attitudes, one comes from understanding and the other comes from ignorance, so is the spirit of responsible preservation and the attitude of responsibility. stubbornness are two different attitudes. A responsible spirit is a spirit that comes from wisdom, whereas a stubborn attitude comes from ignorance. What comes from wisdom, that is promoted by the Buddha, brings happiness; what comes from ignorance, that brings suffering, that is advised by the Buddha to give up. Therefore, the Buddha advises people to have a correct perception of man as " However, once things operate according to this law, human consciousness does not accept it, which is a stubborn attitude. Thus, the attitude of ignoring and the attitude of operating according to the laws of nature are two different attitudes, one comes from understanding and the other comes from ignorance, so is the spirit of responsible preservation and the attitude of responsibility. stubbornness are two different attitudes. A responsible spirit is a spirit that comes from wisdom, whereas a stubborn attitude comes from ignorance. What comes from wisdom, that is promoted by the Buddha, brings happiness; what comes from ignorance, that brings suffering, that is advised by the Buddha to give up. Therefore, the Buddha advises people to have a correct perception of man as " However, once things operate according to this law, human consciousness does not accept it, which is a stubborn attitude. Thus, the attitude of ignoring and the attitude of operating according to the laws of nature are two different attitudes, one comes from understanding and the other comes from ignorance, so is the spirit of responsible preservation and the attitude of responsibility. stubbornness are two different attitudes. A responsible spirit is a spirit that comes from wisdom, whereas a stubborn attitude comes from ignorance. What comes from wisdom, that is promoted by the Buddha, brings happiness; what comes from ignorance, that brings suffering, that is advised by the Buddha to give up. Therefore, the Buddha advises people to have a correct perception of man as " human consciousness does not accept it, that is a stubborn attitude. Thus, the attitude of ignoring and the attitude of operating according to the laws of nature are two different attitudes, one comes from understanding and the other comes from ignorance, so is the spirit of responsible preservation and the attitude of responsibility. stubbornness are two different attitudes. A responsible spirit is a spirit that comes from wisdom, whereas a stubborn attitude comes from ignorance. What comes from wisdom, that is promoted by the Buddha, brings happiness; what comes from ignorance, that brings suffering, that is advised by the Buddha to give up. Therefore, the Buddha advises people to have a correct perception of man as " human consciousness does not accept it, that is a stubborn attitude. Thus, the attitude of ignoring and the attitude of operating according to the laws of nature are two different attitudes, one comes from understanding and the other comes from ignorance, so is the spirit of responsible preservation and the attitude of others. stubbornness are two different attitudes. A responsible spirit is a spirit that comes from wisdom, whereas a stubborn attitude comes from ignorance. What comes from wisdom, that is promoted by the Buddha, brings happiness; what comes from ignorance, that brings suffering, that is advised by the Buddha to give up. Therefore, the Buddha advises people to have a correct perception of man as " Thus, the attitude of ignoring and the attitude of operating according to the laws of nature are two different attitudes, one comes from understanding and the other comes from ignorance, so is the spirit of responsible preservation and the attitude of others. stubbornness are two different attitudes. A responsible spirit is a spirit that comes from wisdom, whereas a stubborn attitude comes from ignorance. What comes from wisdom, that is promoted by the Buddha, brings happiness; what comes from ignorance, that brings suffering, that is advised by the Buddha to give up. Therefore, the Buddha advises people to have a correct perception of man as " Thus, the attitude of ignoring and the attitude of operating according to the laws of nature are two different attitudes, one comes from understanding and the other comes from ignorance, so is the spirit of responsible preservation and the attitude of responsibility. stubbornness are two different attitudes. A responsible spirit is a spirit that comes from wisdom, whereas a stubborn attitude comes from ignorance. What comes from wisdom, that is promoted by the Buddha, brings happiness; what comes from ignorance, that brings suffering, that is advised by the Buddha to give up. Therefore, the Buddha advises people to have a correct perception of man as " A responsible spirit is a spirit that comes from wisdom, whereas a stubborn attitude comes from ignorance. What comes from wisdom, that is promoted by the Buddha, brings happiness; what comes from ignorance, that brings suffering, that is advised by the Buddha to give up. Therefore, the Buddha advises people to have a correct perception of man as " A responsible spirit is a spirit that comes from wisdom, whereas a stubborn attitude comes from ignorance. What comes from wisdom, that is promoted by the Buddha, brings happiness; what comes from ignorance, that brings suffering, that is advised by the Buddha to give up. Therefore, the Buddha advises people to have a correct perception of man as "no-self " and " no-self ", because reality is inherently like that, cannot be changed, for the purpose of helping people see the truth of life, and avoid suffering. This is the profound meaning of the sentence: "In the past as in the present, I speak only of suffering and the cessation of suffering...". Thereby we see, people are the object of the Buddha's teaching, and at the same time his stance and educational purpose is to eliminate human suffering. According to the Buddha, the root cause of suffering is ignorance, ignorance is the father of poverty, of all failures in life. Thus, people who want to be happy are nothing more than awakening the light of wisdom, it is the sharpest sword to eliminate afflictions, is the basic factor for building a happy life for this life and next life.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.1/12/2021.