2 POINTS OF WORK IN A WORK OR IN NIKYA .VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. A function (àgama) is the Northern tradition canon, including: (1) School of A function, (2) Middle of a function, (3) A function of a function, (4) An increase of a function of a function, in addition, there are (5) The Tripitaka, which is equivalent to the Southern tradition of Pali Canon, (1) The School of Sutras, (2) The Middle Schools, (3) The Sutras of the Samyuttas, (4) The Sutras of the Sangha, (5) The Minor Sutras are five sets of sutras. of the Dong Diep sect (Tàmra-satiya). The majority of scholars believe that the Abhidhamma and Nikaya are the scriptures collected in writing during the reign of King Asoka, more than 100 years after the Buddha's death. the earliest written text in the Buddhist scriptures. This is a reliable source for us to learn the thought, history as well as the daily life of the Buddha and the Sangha of Theravada Buddhism. In an article on this industry, who writes mainly grounded two of " Business profile now distinguish " (Cula kamma vibhanga suttam) [1] 135 and " Beijing University now distinguish" (Maha kamma vibhanga suttam) [2] No. 136 in the "Majjhima Nikaya" (Majjhima Nikaya). These two suttas are similar to those in the Chinese Tripitaka, which are the "Ming of the Dance " [3] number 170 and the " Sutta of Discrimination of Great Karma " [4]. No. 171 in "The Middle A Function". According to some scholars. The Central Business (Pāli) belongs to the sect of the Tāmra-sātìya sect, and the Middle A function (the Han Tibetan) belongs to the Sarvastivada sect. Although the origin of the two texts comes from two different sects, in terms of content are almost the same, only " Oanh Vu " is different from " Different small business ". little. The " Oanh Vu business " of the Chinese version adds a story about the predecessor of a white dog who is the father of Oanh Vu ma loaded dedi, and " The business of small business analyzesdifference" of the Pali version does not have this passage, the rest is exactly the same. This difference does not change the main content of the sutra, perhaps the Chinese version added this part just for the purpose of exaggerating the issue of cause and effect, in order to increase the confidence of lay Buddhists. Through the two sutras "Small-karma Discrimination " and " Distinction of Great Karma" of the Pali Canon or the "Suttas of Discrimination of Great Karma " by the Chinese Tripitaka, we need to note that the structural form The structure and content of these two suttas are not like the others. In terms of form we see, these two sutras carry the distinction (vibhanga) which is the form of the treatise (abhidharma), not the sutra (sutra), perhaps the first formalism of Buddhism. Is it a primitive form of the "abstraction"? This is the point we need to pay attention to. Next, the object to which the Buddha spoke these two suttas is also not the same, the object to which the Buddha spoke "Discrimination of small business ” is the young Subha todeyyaputta, a lay layperson; The object of the Buddha's teaching "The Great Karma Sutra " is the venerable Ananda and the monks, who are monastics, because the objects are not the same, so the content the Buddha presented. The problem is also different. Because the subject is a lay Buddhist, the level of understanding of Buddhism is not deep, only the need to understand the different phenomena in life, so the Buddha only explained the causal relationship in a formal way. , are phenomena that we often encounter in life. But the object of which the Buddha spoke "The Great Karma Sutra distinguishes"As a monastic, who is a scholar of Buddhism, so the Buddha presented philosophical issues, and especially he focused on the role of right view-wisdom. That is the difference between the two sutras we need to note. The content of these two suttas will be presented and analyzed below. A. The content and meaning of "Different small business business" The reason the Buddha said "Small Karma Discrimination " was that the young man Subha todeyyaputta asked the Buddha: "What are the causes and conditions of being the same human beings, but there is a difference in life. Some people are loved by others, some are not loved by others; some people live long, others die short; healthy people, people suffering from many diseases; beautiful people bad guys; people with authority, people without authority; the rich and the poor; smart people, fools...?” The Buddha replied: "Sentient beings are the owners of karma, the heirs of karma; karma is the viscera. Karma is a relative, karma is a fulcrum. Karma divides sentient beings with advantages and disadvantages." The gist of this answer, the Buddha explained that the difference in human life is the difference in karma. Karma is the master who divides the lives of different people. So, what is karma ? Karma in Sanskrit is karma, which means action, deed, or creation. Here, the act of making has two cases, conscious artifact and unconscious artifact. According to Buddhism, unconscious artifact cannot be called karma, only conscious artifact action will become karma. Thus, the so-called karmais a conscious action, because consciousness plays a leading role. Any action that brings a good sense of goodness, that action will bring a good result. For example, if we want to become a good doctor, it is imperative that we make efforts to study and gain experience in the medical field. talented doctor. It is the result of a conscious action. However, on the contrary, there are people who also want the same, but without making efforts to study and learn from experience, that person will become a bad doctor. It is the result of an unconscious act. The difference in people is not fate, it's destiny, it's our karmic actions. This is the true meaning that the Buddha wanted to answer to the young man Subha todeyyaputta. However, this young man, with his low level of Buddhist studies, did not understand the profound meaning of the relationship between cause and effect from a psychological perspective, so he could not present the profound teachings that he had witnessed. okay, just based on this young man's understanding, present what is of practical benefit to them, even though it is not the profound meaning ofkarma , so he based on the ordinary phenomena of life, explaining the physical cause-and-effect relationship, in order to help these people give up and stay away from unethical behavior, helping them to have a better life. a peaceful life, as the basis for justice and social order that previous philosophers destroyed, or to build a moral system only to serve the interests of the Brahmin class, who supreme ruling class of Indian society. That is why the Buddha gave this discourse. A1.The difference between the long-lived and the short-lived After Buddha submit views on the cause of him, but the youth Subha todeyyaputta not understand the deep meaning of the Industry of the Buddha, so he based on the qualifications and ability to know of you young, award I like why among people why some people live long and some die young. A person with a short life and many diseases: Because he lives with a cruel mind, has no compassion, brutally kills sentient beings' lives...This is the cause of his short life. After a short life, many diseases, after death, that person must be reborn in an evil realm, an evil destination, or a hell. On the contrary, a person lives a long life and few diseases : Because he lives with compassion, loves all sentient beings, does not generate a killing mind, so he lives a long life with few diseases in this present life. After that person dies, he or she is reborn in the human realm or in the heavenly realm. A 2 . The difference between the beautiful and the ugly Also in this sutta the Buddha presented the reason why the same people in society, but there is a difference between the beautiful and the ugly as follows: If sentient beings live in anger, anger, dissatisfaction. ..That's what leads to having a body that is neither pretty nor cute. On the contrary, if someone lives in equanimity, without anger, without anger, that is the cause of that person's beautiful and lovely body. A.3 Difference between status and non-status people A person has no power in society, because he lives with envy, jealousy, suspicion, and disrespect for others, that's why he lives in a powerless society. On the contrary, a person who lives with tolerance, sympathy, and respect for others, therefore, he lives with authority in society. A.4 Difference between the rich and the poor A person who has a poor life in society, because he lives with a miserly heart, does not know how to give alms to monks and brahmins, because of that condition, he has a life of poverty and impoverishment. together. On the contrary, someone who lives with a generous mind, knows how to give alms to ascetics and brahmins, that is the reason why he has a rich life.... The four cases mentioned above are four typical cases, presented by the Buddha in the " Small Karma Sutra".". The audience he spoke of this sutra is the young man Subha todeyyaputta, an ordinary person in society, not an intellectual, nor well-versed in Buddhism, a system of doctrines specializing in the analysis of the psychology of Buddhism. People. Therefore, he took common phenomena in everyday life, analyzed the cause-and-effect relationship, in order to prevent unethical behavior, although this explanation, logically Science (logic) was not very convincing, but in fact, the vast majority of people in society at that time were uneducated people with muddy hands and feet, the need for knowledge was not high, so with this explanation of he will have a certain value to the common people in society. A concrete proof is that at first the Buddha replied to this young man: "... sentient beings are the owners of karma....karma divides sentient beings with advantages and disadvantages" . The main idea of ​​this passage, the Buddha wants to teach this young man to understand that man isthe master of all deedsIn life, the life that we live, is all created by ourselves, there is no force of God or Brahma having enough power to decide our life. He just told us that human beings are inherently capable of understanding, that understanding is the master who decides to live a happy or miserable life for his present and future life, which is the meaning of the sentence. "karma divides sentient beings with advantages and disadvantages". He did not want man to be a slave, a toy of the gods, who could not become an inanimate mass, so that he had to rely on the gods to decide his life. Who can understand people better than people understand people? He wanted the young Subha todeyyaputta and all Indians to rise up bravely, to break free from the hierarchy of the Brahmin ruling class, and at the same time break free from the inhuman belief system of the society. contemporary society. However, what he understood was that not everyone could understand easily, what he wanted to say could not be said to anyone. Maybe that's one of the reasons why, after he became enlightened, he thought about Nirvana and didn't want to speak about the Dharma, because everything he realized was contrary to traditional thought, human belief. the An people. That's for good reason. What forms did the Buddha borrow from this young man and everyone in that society to some extent understand the purpose of his teaching, in the end his educational purpose is not but the purpose of encouraging encourage people to do good deeds and avoid evil. That is why the Buddha said the meaning of this sutra. Then what is the true meaning of karma according to the Buddha's conception? To answer this question we can base " Beijing University now distinguish " (Maha vibhanga Kamma Sutta) to find out views on the career of the Buddha, will be presented as below: B. The content and meaning of the "distinguished business sutras" The object that the Buddha said " distinguishable great karma sutras "This (Maha kamma vibhanga sutta) is the venerable Ananda and the bhikkhus. In the content of this sutta, the Buddha analyzed the cause-and-effect relationship very deeply, especially he paid great attention to the role of right view and the present moment, which is the basis for evaluating the results of a action, it belongs to good or evil. People's dreams want to have a rich life, social status, good body, etc. After all, not except for the purpose that people want to find happiness. But here, we try to ask the question, is happiness in wealth, position, good body, long life? According to the Buddha, happiness is not necessarily in it, happiness can only be obtained when people have right view, ie wisdom, so when there is wisdom, then there is happiness. That is why the Buddha emphasized the role of right view and the present moment. The word right view here does not carry any fixed meaning, even the sutras of the Buddha are preserved, because right view is seeing what is known as it really is, seeing as it really is is seeing what is and is, Not by memory or experience, this is the meaning of the sentence: "The Dharma must be abandoned, let alone the illegal."[5] .Below we learn the meaning of the whole sutra. First, the Buddha presented four types of people in the world. B.1. Four types of people in life (first). There are people who live with killing, taking what is not given, engaging in sexual misconduct, lying, covetousness, anger, and wrong views. After the breakup of the body, after death, he is reborn in an evil realm, an evil destination, a lower realm, and a hell. (2). There are people who live with killing, taking what is not given, engaging in sexual misconduct, lying, covetousness, anger, and wrong views. But this person, after the breakup of his body, after death, he is reborn in the good destinies of this world. (3). There are people who live with abstention from killing, abstaining from taking what is not given, abstaining from sexual misconduct, not lying, not covetousness, free from anger, and having right views. After the breakup of the body and death, that person is reborn in the good destinies of this world. (4). There are people who live with abstention from killing, abstaining from taking what is not given, abstaining from sexual misconduct, not lying, not covetousness, without anger, with right views. After the breakup of the body, after death, he is reborn in an evil realm, an evil destination, a lower realm, and a hell. In the four cases mentioned above, the Buddha listed four real phenomena in human life. Cases 1 and 3 are two cases where the relationship between cause and effect is very reasonable, doing evil must receive bad retribution, doing good must suffer bad consequences, of course. In the 2nd and 4th cases, if we base our judgment on the law of cause and effect in Buddhism, we find the cause-and-effect relationship unreasonable and unfair, because why do people do things like this? evil, has wrong views, but that person is reborn in a good realm. On the contrary, a person who does good has right view, but after that person dies, he falls into the realm of evil, evil, So, what is the value of karma in Buddhism in life? These are the problems that we often encounter in our daily lives, which have created doubts about the law of cause and effect in Buddhism. Therefore, the Buddha took it as the main topic of discussion in this sutra. Below is the Buddha's explanation for the four cases mentioned above. First of all, his advice to us, should not be subjective, when assessing any problem, it is necessary to have a cautious and objective attitude, which helps us to have a genuine view. True vision is the condition for a peaceful and happy life. The Buddha took it as the main topic of discussion in this sutra. Below is the Buddha's explanation for the four cases mentioned above. First of all, his advice to us, should not be subjective, when assessing any problem, it is necessary to have a cautious and objective attitude, which helps us to have a genuine view. True vision is the condition for a peaceful and happy life. The Buddha took it as the main topic of discussion in this sutra. Below is the Buddha's explanation for the four cases mentioned above. First of all, his advice to us, should not be subjective, when assessing any problem, it is necessary to have a cautious and objective attitude, which helps us to have a genuine view. True vision is the condition for a peaceful and happy life. The first case: The Buddha advises us, when we see this first case happening in life, but we should not because of that, rush to the conclusion: "This is the truth, all the Whoever does evil, has wrong views, that person will definitely be reborn in an evil realm, an evil destination, a lower land, and a hell. Those who know this know the truth, but otherwise they are deluded and false." Why ? Because in fact, there are people who do evil, have wrong views, but that person is reborn in a good realm. The second case: The Buddha advised us, although we see that there is a second case where someone does evil and has wrong views, but that person after his life is reborn in a good realm, we are not, therefore, in a hurry. came to the conclusion: “This is the truth, all those who do evil, have wrong views, they are sure to be reborn in a good realm. Those who know this know the truth, but otherwise they are deluded and false." Why ? Because in reality in life, we still see people who do evil, have wrong views, but that person is reborn in the evil realm. The third case: The Buddha advised, although we see some people who do good, have right views, after that person's death, they will be reborn in a good realm, but we should not because of that, rush to the conclusion: "This is it. is true, all those who do good deeds, have right views, they are sure to be born in auspicious birth. Those who know this know the truth, but otherwise they are deluded and false." Why ? Because in reality, in life, there are still people who do good and have right views, but after their death, they are reborn in an evil realm, an evil destination, and a hell. The fourth case: The Buddha advised, although we see some people who do good, have right views, after that person's death, they are reborn in an evil realm, but we should not because of that, rush to the conclusion: "This is true, all those who do good deeds, have right views, all of them are inevitably born into evil. Those who know this know the truth, but otherwise they are deluded and false." Why ? Because in fact in life, there are still people who do good, have right views, that person is reborn in a good realm. The above is the Buddha's advice to us, or rather his criticism of contemporary Indian philosophical schools, when they see inequality in society. The Brahmins or the Kingslayers do many illegal things, but their lives are still happy and respected by society, while the Thudala castes do their best to serve the two upper classes but still being mistreated and scorned by society, but that doesn't mean that there is no cause and effect, no results of good or bad deeds... That will not be helpful for building a healthy life. individuals and order to society, but only bring complications to society. In such a case, It can be said that an objective attitude and insight is the best way to solve problems. Subjective attitude and prejudice are the cause of all hatred, an invisible and inevitable factor leading to the poverty of personal life, the backwardness of society, and at the same time it is also the cause of development. all suffering in life. The occurrence of all phenomena always has its necessary causes, there is no problem that arises without a cause. The factors that lead to the occurrence of an event are sometimes very complicated, it is difficult for us to understand it, especially the phenomena of human psychology. of things without cause. The factor that leads to the appearance of things, which we sometimes see as the same, but in fact they are not the same, that difference is the inevitable factor leading to the different results of things. Thus, we should not base on our narrow understanding to equate all issues, which has no less harmful effects on individuals and society. For example, the grain in rice is something that no one likes, but because we hate grains, we refuse to eat rice. When a wise man sees grains of grain in his rice, he throws them away and eats the rice, but the fool refuses to eat the rice. In the same way, we see people who do evil, have wrong views, but their life is still happy, or after that person dies, they are reborn in a good realm. It is not for that reason that we maintain that there is no cause and effect, no good or bad retribution, Doing evil or doing good has the same result. In other words, when we want to find out something, we need to have an objective view, and we shouldn't rush to think that only we are right, others are wrong. That is the meaning that the Buddha brought up the above four issues for discussion. What then led to the causal incongruity of the 2nd and 4th cases? To answer this question, also in this sutta, the Buddha explained the above four cases in detail. Here, he pays special attention to two points: What then led to the causal incongruity of the 2nd and 4th cases? To answer this question, also in this sutta, the Buddha explained the above four cases in detail. Here, he pays special attention to two points: What then led to the causal incongruity of the 2nd and 4th cases? To answer this question, also in this sutta, the Buddha explained the above four cases in detail. Here, he pays special attention to two points:right view and present time . Those are the two points that we need to pay attention to. 1. The reason why people who do evil are born in the evil realm For the first case, the Buddha explained: Because while living people have done evil deeds, have wrong views, while dying still hold wrong views, that is, do not believe the teachings of the Buddha, are the truths of this life. Therefore, he must be reborn in the bad world, the evil destination, in the hell realm. 2. The reason why people who do evil are born in a good realm As for the second case, the Buddha explained: While living, although one does evil deeds, has wrong views, but during the end of life that person generates remorse for past evil deeds, has Right view, belief in the teachings of the Buddha. Therefore, he is not born in a bad realm, on the contrary, he is born in a good realm. 3. The reason why people who do good are born in a good land As for the third case, the Buddha explained: Because in his life he does good deeds and has right view. While dying, his mind still has right view. Therefore, after death, he is reborn in a good realm. 4. The reason why people who do good are born in the evil realm As for the fourth case, the Buddha explained: Although that person, while doing good deeds in life, has right views, but at the time of death, for some reason, he does not believe in cause and effect, has wrong views. . Therefore, he must be reborn in the bad realms, in the bad destinations, in the lower realms, in hell. Through the Buddha's explanation, we see that the difference in human life in the present or in another life is karma. Karma divides sentient beings with advantages and disadvantages. Karmadivided by the Buddha into three types: bodily karma, verbal karma, and mental karma. Body karma is the act of creating the body; verbal karma are those created by words; volitions are those formed by consciousness. In fact, the outward manifestation of bodily and verbal karma is the result of mind karma, in other words mind karma is productive, bodily and verbal karma is created, which is created by mind karma. Therefore, in these three karmas, Buddhism pays special attention to the mind karma, because it is the master of all human actions. Stemming from this meaning, in the "Dharma Sutra" the Buddha taught: "In all dharmas, the mind takes the lead, the mind dominates, and the mind creates everything. If the mind is polluted, the karma will follow that person, just as the wheel follows the animal that pulls the cart.”[6] . This is the difference between theBuddhist and Jain karmic views. This difference we will discuss in the next section. From the meaning of karmaThus, we can explain why the Buddha explained the above four cases of difference, all based on the person's mind having "right view" or "wrong view". If, at the time of death, he has right view, then even if he has done evil and wrong views in the past, he will still be reborn in a good realm. On the contrary, if at the time of death, there is wrong view, even if he has done good in the past, has right view, he will still fall into the realm of evil. Someone asked: If explained like that, the law of cause and effect in Buddhism is not fair, the reason is that he has done evil deeds in the past, such as killing many lives of sentient beings, telling lies... according to justice. equal to the law of cause and effect, he should have repaid all the evil karma he has created, before being born into a good realm or becoming a Buddha, but why is it unfair for a long time in the past to create bad karma, but only at the moment of death with right view to be born in a good realm? To answer this question, we need to pay attention to two different aspects of the law of cause and effect: causality in the physical sense and causality in the psychological sense. Cause and effect in the physical sense is the law of cause and effect operating in a physical, not spiritual sense, like a pea falling into the ground, after a while the pea germinates and matures into a bean plant. Here the bean is the kernel, the bean plant is the result of the bean's maturation, but the bean and the bean plant are not conscious of their growth, that is, there is no sense of joy or sadness. Therefore, We call this causal relationship physical causality. The causal relationship in the psychological sense is the causal relationship of the human mind, that is, the analysis of the origin and cause of all human suffering and happiness. For example, because greed, hatred and delusion lead people to do illegal things, the result of this action is the suffering of prison. Here, greed, hatred and delusion are the causes, and suffering is the result of this act of greed, hatred, and delusion. On the contrary, someone with the illumination of wisdom (right view), still lives in this life, but free from greed, hatred and delusion, he lives in happiness and peace. Wisdom is the cause, happiness and peace is the effect, this is the meaning of cause-and-effect relationship in the psychological sense. Above, the writer has presented, the purpose of the birth and education of the Buddha is to specify suffering and the method of eliminating human suffering. Thus, the Buddha's teaching is an analytical teaching that explains the origin of human suffering, as well as shows the method to eliminate those sufferings, to lead a peaceful and happy life. That is the content of the Buddha's teaching. Therefore, the doctrine of cause and effect of karma of Buddhism was formed without this meaning. Going back to the discussion of analyzing the above question, we see that the person who raised the problem took the position that he wanted to learn about the cause and effect relationship that is physical, not psychological, that is not the core issue. that the Buddha discussed. A physical cause-and-effect relationship is a natural relationship that does not require human consciousness. The problem that the Buddha taught is the process of mind working through this body. The body that we live in consists of two parts, matter (form) and spirit (feelings, perception, mental formations, consciousness). The phenomenon of birth, aging, sickness and death of the body are natural phenomena, enlightened or unenlightened people cannot escape this law. The difference between an enlightened person and an ordinary person is the difference in spiritual life, i.e. understanding or ignorance, Understanding is enlightenment, not understanding is ordinary world. Therefore, the core issue of life is to live happily. According to the Buddhist concept, a peaceful and happy life does not depend on space or time, does not depend on wealth or poverty, nor does it depend on social status. There is happiness here and there, there is no happiness, can't say only this time is happy, other times are not happy, can't say only rich people have happiness, poor people don't happy, it can't be said that only people with status can be happy, people with no status have no happiness....Happiness or suffering depends on one's role lighting up wisdom or Stupid. That is the meaning of the sentence: " not understanding is mundane. Therefore, the core issue of life is to live happily. According to the Buddhist concept, a peaceful and happy life does not depend on space or time, does not depend on wealth or poverty, nor does it depend on social status. There is happiness here and there, there is no happiness, can't say only this time is happy, other times are not happy, can't say only rich people have happiness, poor people don't happy, it can't be said that only people with status can be happy, people with no status have no happiness....Happiness or suffering depends on one's role lighting up wisdom or Stupid. That is the meaning of the sentence: " not understanding is mundane. Therefore, the core issue of life is to live happily. According to the Buddhist concept, a peaceful and happy life does not depend on space or time, does not depend on wealth or poverty, nor does it depend on social status. There is happiness here and there, there is no happiness, can't say only this time is happy, other times are not happy, can't say only rich people have happiness, poor people don't happy, it can't be said that only people with status can be happy, people with no status have no happiness....Happiness or suffering depends on one's role lighting up wisdom or Stupid. That is the meaning of the sentence: " The core of life is to live happily. According to the Buddhist concept, a peaceful and happy life does not depend on space or time, does not depend on wealth or poverty, nor does it depend on social status. There is happiness here and there, there is no happiness, can't say only this time is happy, other times are not happy, can't say only rich people have happiness, poor people don't happy, it can't be said that only people with status can be happy, people with no status have no happiness....Happiness or suffering depends on one's role lighting up wisdom or Stupid. That is the meaning of the sentence: " The core of life is to live happily. According to the Buddhist concept, a peaceful and happy life does not depend on space or time, does not depend on wealth or poverty, nor does it depend on social status. There is happiness here and there, there is no happiness, can't say only this time is happy, other times are not happy, can't say only rich people have happiness, poor people don't happy, it can't be said that only people with status can be happy, people with no status have no happiness....Happiness or suffering depends on one's role lighting up wisdom or Stupid. That is the meaning of the sentence: " a peaceful and happy life does not depend on space or time, does not depend on wealth or poverty, nor does it depend on social status ...... can not be said that only here has action. happiness there is no happiness, can't say only this time is happy, other times there is no happiness, can't say only the rich are happy, the poor are not happy, nor can saying that only people with status have happiness, people without status have no happiness....Happiness or suffering depends on one's shoulder lighting up wisdom or ignorance. That is the meaning of the sentence: " a peaceful and happy life does not depend on space or time, does not depend on wealth or poverty, nor does it depend on social status ...... can not be said that only here has action. happiness there is no happiness, can't say only this time is happy, other times there is no happiness, can't say only the rich are happy, the poor are not happy, nor can saying that only people with status have happiness, people without status have no happiness....Happiness or suffering depends on one's shoulder lighting up wisdom or ignorance. That is the meaning of the sentence: " can't say only this time has happiness, other times there is no happiness, can't say only rich people are happy, poor people have no happiness happy, a person without status has no happiness....Happiness or suffering depends on his role lighting up wisdom or ignorance. That is the meaning of the sentence: " can't say only this time has happiness, other times there is no happiness, can't say only rich people are happy, poor people have no happiness happy, a person without status has no happiness....Happiness or suffering depends on his role lighting up wisdom or ignorance. That is the meaning of the sentence: "Pure Mind Buddha Pure Land". But here, we can borrow an example to explain the skepticism of the questioner. Like someone who has never been able to drive a car, every time he or she has an accident, causing trouble, but today he has learned to drive and use it competently. Then let's ask, since that person knows how to drive, is there still suffering about how to use the car? Does he or she deserve the happiness of his driving? And if so, is the law of cause and effect fair? The answer, of course, is that the law of cause and effect is very fair. In the same way, a person, even though in the past with a wrong perception, had wrong views, did evil deeds, but today he has realized that his previous actions were wrong, accept correction and stop doing wrong things, from that moment on, he will no longer suffer, and of course he should enjoy a peaceful life now and in the future. . This is the psychological law of cause and effect presented by the Buddha in a fair and reasonable manner, without any doubt. But we often have the habit of seeing only external phenomena, not seeing the deep-rooted causes within, rushing to judge through those forms, but in reality the outer forms do not fully represent the whole world. integrity of the appearance of things, creating false perceptions. As experience in life shows us, there are many people who are very rich, have excess money, at first glance their appearance, we think that their life is very happy, but in reality they can be the ones who suffer, because the happiness of the family is broken, or the children fall into addictions...etc.. Likewise, when they see a person exhibiting very religious behavior. They are virtuous, but their minds are very cruel, we base these actions to come to the conclusion that the person must receive good results, but we refuse to think about other factors, or the process of development. of the incident. That is why the Buddha gave four different cases of cause and effect. In which the second and fourth cases, in terms of logical formality, the cause-and-effect relationship is not fair, but in terms of profound psychological causality, cause and effect are very suitable. physical. or our children fall into the path of addiction...etc.. Likewise, when they see a person exhibiting very virtuous behavior, but their mind is very cruel, we base these behaviors on, going to If we decide, that person must enjoy good results, but we don't think about other factors, or the course of things. That is why the Buddha gave four different cases of cause and effect. In which the second and fourth cases, in terms of logical formality, the cause-and-effect relationship is not fair, but in terms of profound psychological causality, cause and effect are very suitable. physical. or our children fall into the path of addiction...etc.. Likewise, when they see a person exhibiting very virtuous behavior, but their mind is very cruel, we base these behaviors on, going to If we decide, that person must enjoy good results, but we don't think about other factors, or the course of things. That is why the Buddha gave four different cases of cause and effect. In which the second and fourth cases, in terms of logical formality, the cause-and-effect relationship is not fair, but in terms of profound psychological causality, cause and effect are very suitable. physical. come to a judgment, that person must enjoy good results, but we do not think about other factors, or the course of things. That is why the Buddha gave four different cases of cause and effect. In which the second and fourth cases, in terms of logical formality, the cause-and-effect relationship is not fair, but in terms of profound psychological causality, cause and effect are very suitable. physical. come to a judgment, that person must enjoy good results, but we do not think about other factors, or the course of things. That is why the Buddha gave four different cases of cause and effect. In which the second and fourth cases, in terms of logical formality, the cause-and-effect relationship is not fair, but in terms of profound psychological causality, cause and effect are very suitable. physical.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.