Buddha's teachings on peace and human values. The Buddha never considered Peace as a gift from nowhere. In His view, Peace is the result of a fierce will, a tenacious struggle, a matter of self-education and self-training, so that the people can appreciate Peace as a treasure that needs to be cherished. must be done now, on this earth. Thus, this booklet serves a common purpose by translating the Buddha's teachings on Peace and human values. Now, with every invention of new techniques of mass murder, with the new threat of atomic bombs and hydrogen bombs, capable of destroying the world, Peace has become the only source of salvation for mankind. . Therefore, the teachings of the Buddha, who is known as the messenger of Peace, need to be reviewed and pondered. need to be applied and become a way of life for the entire human race. So, we have a few words to introduce to all Buddhists, to those who are interested in the issue of Peace. FOREWORD This volume is intended to present some of the Buddha's teachings on Peace and human values ​​divided into four chapters. Chapter I contains the quintessence of His teachings, His purpose in spreading the Dharma, His attitude towards other religions, His opposing teachings, and His compassion for the Dharma. with sentient beings, towards the World. Chapter II deals with the Dharma, his teachings on five important fundamental issues: 1. Struggle and harmony. 2. Anger and gentleness. 3. Harm and do no harm. 4. Hatred and friendship. 5. Killing and respecting life. Chapter III deals with the Church of the Bhikkhu-stilts, bhikkhunis (Sangha), his attention builds up the basic precepts for the realization of a complete unanimity among his fellow Brahmans, his advice to his monastic disciples need to live together in complete consensus and his reprimands when the Male-stilts do not live according to the Buddha's teachings. Chapter IV introduces two types of people. The kind that favor aggression, strife, war, and the people who favor a life of harmony and peace. The first class are the people who do evil, the stupid, the dark, and the heedless people who live a licentious life. The second class is the class of doing good deeds in terms of body, speech, mind, meditators, sages, and self-regulating people. To highlight the contradiction, each class of people with the opposite class are mentioned side by side. Thus, Chapter One refers to those who do evil and those who do good. Chapter two introduces the foolish and the wise. The third chapter confronts the disengaged and the self-disciplined. Again, in each chapter, each chapter, first the editor's general introductions to each chapter, each chapter, then excerpts translated in three languages: Pali for those interested Pali and the original, English for English-speaking readers and Vietnamese for Vietnamese readers. As mentioned before, the translations cannot be considered complete, and many valuable teachings can be left out. But the editor can only hope that: This book is a humble tribute to the Buddha's teachings on Peace and a small contribution to the cause of the Dharma that can help us today. CHAPTER ONE TRANSLATION OF THE BUDDHA'S TEACHINGS ABOUT PEACE Summing up his 45 years of teaching, the Buddha clearly stated that he only taught two things: Suffering and the cessation of suffering, nothing more. War brings suffering. Peace means the end of suffering. That is why he is called "the Messenger of Peace". He encouraged his disciples to travel to preach and explain the holy life, for the happiness and well-being of sentient beings, out of compassion for the world, for the benefit, and for the happiness of gods and humans. People. The Buddha made it very clear that the purpose of his teaching was not to argue with other religious leaders and not to compete with opposing theories. There is no dispute in His teaching. He just showed the way to enlightenment, and the liberation of all suffering. The Buddha was always full of compassion for all sentient beings. Until he lay down to rest, he was also "Merciful, loving beings" and he preached the Dharma just because of his love for all beings. * * * "Monks, in the past as in the present, I speak only of suffering and the cessation of suffering". (Central Division I. 140) "Go, monks, for the happiness of the masses, for the welfare of the masses, out of compassion for the world, for the benefit, for the happiness, for the peace of mind. , for gods and humans. Don't go with two people in one place. Bhikkhus, preach the Dharma, which is good in the beginning, good in the middle, post-good, meaningful, literary. Declare the doctrine of the holy life of complete perfection and purity." (Sayutta I. 128) “The Male-stilts, I do not dispute with life. Only life disputes with Me. Monks, a Dharma-speaker does not argue with anyone in the world." (Sayutta Nikaya III. 165) "Venerable Sir, I hear the following: "How noble, rest in love". “World Honored One, the Blessed One witnessed to me this point. World-Honored One, the Blessed One abides in loving-kindness" - "Jivaka, the so-called greed, hatred, and delusion, therefore anger arose, that greed, that hatred, that delusion were cut off by the Tathagata, cut off until he root, making it like the trunk of a tala tree, making it impossible to be reborn, unable to arise in the future. Jìvaka, if that is what you mean, then I agree with you." "That's what I mean, venerable sir." (Central Central II. 370A-370B) “When awake without worries, When sleeping without fear Day and night do not arise, Defilements bother Me. I see no harm, Somewhere in the world. Therefore, I lie down, loving-kindness, loving sentient beings." (Sayutta I. 136) "Sāriputta, those who speak righteously will say the following: "A sentient being, free from delusion, was born into the world for the happiness of the many, for the welfare of the many. the majority, out of compassion for the world, for the benefit, for happiness, and for the well-being of gods and humans.” He will speak of Me righteously as follows: "A sentient being, free from delusion, was born into the world for the happiness of the many, for the welfare of the many, out of compassion for the world. , for happiness, for the welfare of gods and humans." (Central Center I. 83) “He understands everything, he presents the Dharma. For love, compassion, For all sentient beings. He lifts the curtain, He has eyes everywhere. Not defiled, peaceful. He lights up the whole world." (Sutta book. Verse 378) CHAPTER TWO TRANSLATIONS OF THE BUDDHA'S TEACHING 1: STRATEGY AND CONFORMATION The World-Honored One clearly shows us that desires are the source of struggle, resistance, strife and war. “Another cause of struggle and conflict is the comparison between ourselves and others, considering others as equal to us, better than ourselves, or inferior to ourselves.” One method of easing arguments is awareness, precisely here, "in this argument we are all destructive". There is a case where it is very humiliating, as the Buddha pointed out, of a person who comes to vilify someone who does not slander, scolds someone who does not scold, quarrels with someone who does not cause trouble. All the slander and slander naturally reverted back to the person who scolded. Just as food is offered that the invitee does not accept, the dish will return to its owner. The Buddha's attitude towards debate is very clear. He did not argue with anyone in the world. He preached only for the purpose of showing the way to end suffering. He never claimed that only his Dharma was the truth, everything else was false. He explained His Dharma clearly to everyone who came to see and to see and to judge for themselves. The best way to stay away from arguments and conflicts, the Buddha advises us, is not to give rise to delusions, delusions, and wrong views. And in case they do arise, then the best attitude is not to rejoice, to welcome and to cling to them. This attitude will put an end to struggle, strife, war, and unwholesome states. Every war brings boundless suffering. Victory generates hatred, defeat tastes suffering. Therefore, the best method is not to use war to resolve conflicts, but to find all peaceful means to end disagreements and conflicts. Therefore, the saints who have abandoned the family will not create new bonds. They put an end to all arguments, anyone with anyone. * * * "Again, bhikkhus, with sex as cause, with sex as cause, with desire as cause, with desire as cause, the king contends with the king, the King of kings the king and the king of kings. -the imperial capital, the brahmins compete with the brahmins, the homeowners compete with the homeowners; mother competes with children, children compete with mother; father competes with son, son competes with father; brothers contend with brothers; he competes with her; sister competes with him; friends compete with friends. When they get into disputes, arguments, and fights, they attack each other with their hands, they attack each other with stones, they attack each other with sticks, they attack each other with swords. Here they go to death, to near-fatal suffering.” (Central Division I. 87) "Again, monks, because of sex as a cause, from sex as a condition, from sex as a cause, from sex as a cause, they hold spears and shields, they wear bows and arrows. , they are arrayed on two sides and arrows are aimed at each other, knives are thrown at each other, swords are swung at each other. They shot and stabbed each other with arrows, they threw, they stabbed each other with knives, they cut off each other's heads with swords. Here they go to death, to near-fatal suffering.” (Central Central I. 87A) "Equal, win or lose Me, Think so the fight starts, All three do not waver, Equal, won't arise". (Similarity I. 15) “Others do not understand, We here (In this argument) perish. Whoever understands that place, the debate is quieted." (Dharma Note. 6) "Wrathful, not delighted, the brahman Akkosaka Bhàradvaja went to the Blessed One, after coming to speak unkind words, slander, slander and revile the Blessed One. Hearing this, the Blessed One said to the brahmin Akkosaka Bharadvaja: "What do you think, brahmin? Are your blood relatives and friends coming to visit you?" – “Venerable Gotama, from time to time my relatives and friends come to visit me” – “What do you think, brahmin? Do you prepare hard, soft, and tasting foods for them?” “Venerable Gotama, sometimes I prepare for them hard food, soft food, and various kinds of tasting food.” "But, brahmin, if they don't accept it, to whom are these dishes?" - "Venerable Gotama, if they don't accept it, then the food will return to us." “In the same way, brahmin, If you slander us who do not slander, scold us who do not revile, slander us who do not revile, we will not accept that from you, brahmins in this day and age. , the matter returned to Mr. This, brahmin, only goes back to you. "Who, brahmin, slanders when he is slandered, reviles when he is reviled, reviles back when he is reviled, in such a time, brahmin, he is considered to have benefited. longevity, shared with Mr. But we do not enjoy it with you, do not share it with you, in this day, brahmins, all these things go back to you, and all things go back to you. stop". (Similarly I. 199) “Friend, according to my teaching, in the world with gods, Maras and Brahmas, with assemblies of recluses, brahmins, gods and humans, no argue with anyone in life." (Central I. 109A) "If, bhikkhus, whatever causes and conditions, a certain number of delusions and delusions haunt a person, if there is nothing here to be joyful, to welcome, or to be grasped at, then such is the cessation of such a thing. The cessation of greed, the cessation of hatred, the cessation of view, the cessation of doubt, the cessation of conceit, the cessation of lust, the cessation of craving, the cessation of ignorance, the cessation of ignorance, end of holding on to the sword, fighting, avoiding controversy, arguing, resisting, separating language, false language. It is in this place that all these evil and unwholesome dharmas are annihilated, leaving no residue.” (Central Division I. 110) "Victory in battle generates hatred, defeat in battle tastes suffering, Who gives up victory, defeats, Tranquility enjoys peace". (Sayutta I. 102) “The Noble One leaves home, Travels without abode; For the people in the village, No consequences. No desires, No vain desires, End all arguments, Anyone with anyone.” (Similarity III. 14) * [tie_index]Part 2: Anger and meekness[/tie_index] PRODUCT 2: HATE AND MEAT Anger acts as a gripper to those who fall under the domination of anger. hate, and is considered harmful to people. Therefore, it is better not to speak harshly to anyone, for harsh words bring hateful words and even a scepter. Even the heavenly master, Thich Nhat Hanh, also advised not to be angry, because anger crushes evil people, like a mountain of stone crushes people. Therefore, the wise "subdue anger with non-anger". Those who are worthy of the title Brahmin should be friendly amid hostility, moderate in the midst of aggression. Whoever can stop the rising anger is worthy to be a charioteer, and the other who cannot, is only worthy to be called a bridle. God's lord Shakyamuni advised the gods not to let anger overwhelm them, Do not let anger oppose anger, because without anger, you will not harm yourself, others, or both. A wise person who has uprooted anger is worthy of being called a sage. Those who are not angry are truly peaceful. Worse of both is the person being scolded and scolded back. The one who conquers both, conquers himself and conquers others, when he restrains himself, does not scold back. * * * "Which fire is equal to the fire of greed, which attachment is equal to anger, which net is equal to the net of delusion, which river is equal to the river of love". (Dharma Rule. 251) "Weeds harm the fields and gardens, Anger harms people, Giving alms to people leaves the yard, So the result is great". (Dharma Rule. 357) "Do not speak maliciously, Speak evilly, be repeated, Woe to angry words, The staff must touch people". (Dharma Code. 133) "Monks, in the past, the god Sakyamuni at the Good Dharma Hall, wishing to calm the gods of the Thirty-three realms, then uttered this verse: “Subdue anger, Keep friendships unfading, Do not scold, do not scold, Do not speak with two tongues, Wrath crushes the wicked, Like a mountain of stones crushes people.” (Song Ying I. 305) "Victory over anger with kindness, victory over evil with charity, victory over hypocrisy with truth". (Dharma. 223) "Friendly in the midst of hostility, Moderately in the midst of aggression, Uncontaminated between pre-infection, I call Brahmin". (Dharma. 406) "Whoever can stop anger, Like stopping a rolling cart, I call the driver, Others, hold the reins loosely". (Dharma Rule 222) Monks, in the past, in the good Dharma hall, Devas, in order to appease the gods in the Thirty-third realm, at that time said this verse: "Do not let your heart be angry. , Photography dominates him. Don't let anger, Deal with anger. Not wrathful, harmless, the Noble One dwells forever. Wrath crushes the wicked, Like a mountain of stones crushes people." (Sayuttara I. 305) "Only those who have cut it off, Uprooted it, eradicated it, Those who are wise will destroy anger, Called a good person". (Dhamma. 263) “For the one who is not angry, Where does Wrath come from? Living in restraint, right livelihood, Liberated through right knowledge, Such is he living, Life is tranquil. Being scolded back, Worse than both, Those who are slandered, Not defamed against, He is enough to win the battle, Win for himself, for others He seeks benefits, For both himself and others. And the one who slanders, Self-understanding, calms down." (Similarity I, 200) * PRODUCT 3: HARMFUL AND NO Harm to one who harms no one, like blowing dust against the wind, with the result that one must bear the consequences of one's actions. The Buddha, while observing the minds of all sentient beings, declared that all beings' love for their own self is supreme. If we love our self, do not harm one's self. All species seek peace. Harming people to pray for their own happiness is really low. Don't harm others is the best policy to bring happiness to yourself. For the Buddha, only those who really do not harm anyone are worthy of the title of "harmless". The Noble One, the wise one, does not harm a single living being. Their actions, bodily, verbal or mental, are completely harmless. That is why they are called saints. * * * “Because of thinking of self-interest, So they robbed and harmed people, When others robbed and harmed; Victims, harm people. Such a fool thinks, When evil is not yet ripe; When evil is ripe, Fools suffer. Killing people being murdered; Winners are winners; Scolding people, people scolding back; Human brain, human brain again. Due to the progress of karma, being harmed, harming people." (Simila I. 103) “No touch, no touch, When there is contact, there is touch. If harming people, there is no harm. There is contact, there is touch. Whoever harms others is not harmed, The pure is not defiled, The fool gathers evil fruit, Like blowing dust against the wind." (Sayutta I. 16) “My mind goes everywhere. In all directions, Can't find, Who is better than self. Self to everyone, So dear, So whoever loves self, Do not harm others' self. (Sayutta I. 92) "Beings seek peace, Who uses a staff to harm others, Seeking peace for themselves, Not in the next life." (Dharma Rule 131) "Beings seek peace, Don't use staff to harm people, Find your own peace, Enjoy the next life". (Dharma Note 132) The brahmin Ahimsaka said to the Buddha: “I am Ahimsaka, venerable Gotama. I am Ahimsaka, Venerable Gotama." The Buddha uttered a verse to the brahmin: "A name must be suitable for a person, and a person must be harmless. Who with body, speech, mind, Do not harm anyone. Whoever does not harm others, He is Harmless." (Song Ying I. 203) “Still killing living beings, Where is the sage called sage? Not harming all living beings, New is called sage." (Dharma Commandment. 270) “Whoever lives adorns himself, But calmly subdues. Live persistently in the holy life, Do not harm all living beings. He is Brahma, Or ascetic, mendicant." (Dharma Rule. 142) "A sage does not harm anyone, Body is often tamed, Attains immortality, There is no sorrow". (Dharma. 225) * PRODUCT 4: HATE AND Friend The Buddha stated very clearly that, with a mind full of hatred and hostility, such a person cannot understand well, cannot speak well. nice. A person who harbors resentment and resentment will not alleviate his hatred. With mindfulness alone, hatred cannot be eradicated. Only with a mind day and night that delights in harmlessness and with compassion for all sentient beings can such a person put an end to enmity. “The Law of Thousand Collections states that hatred cannot eliminate hatred. Only love can destroy hatred. So happy is our life, if we live without enmity among haters.” One who knows how to subdue himself in order to put an end to all hatred, all enmity, such a person attains Nirvana, because in Nirvana there will be no enmity. The Buddha, with compassion, thought that all sentient beings would not delight in hatred. So He will do all he can to alleviate, alleviate and end all enmity and hatred in this world. * * * “Your mind is unclean, And full of hatred, How can you know good? How to say nice? Who conquers hatred, He subdues the opposing mind, Abandoning all hatred, He knows well, He speaks well." (Simila I. 222) “It overcame me, beat me, It overcame me, destroyed me”. Whoever embraces that hatred, Hatred cannot be stopped." (Dhamma. 3) “It scolded me, hit me, It overcame me, destroyed me”. Without embracing that hatred, Hatred will be self-contained." (Dharma Instruction. 4) The yakkha Manibhadda went to the Blessed One and uttered this verse: "It is good, always mindful, Through mindfulness, happiness grows. With mindfulness, tomorrow is beautiful, Hatred is liberated!" (World Honored One): "It is good, always mindful. Through mindfulness, happiness grows. With mindfulness, tomorrow is beautiful, Hatred has not been released. With whom, all day and night, Happy mind, harmless. Loving-kindness, all sentient beings, He has no enmity." (Simila I. 260) “Hate destroys hatred, This life does not have, No hatred destroys hatred Is the law of thousands of collection”. (Dhamma. 5) “Gladly, we live, Without hatred in the midst of hatred, Among those who hate, I live, without enmity." (Dharma. 197) "No hate, no duty, Precepts, no greed, Nie final body, I call Brahmin". (Dharma. 400) "If you are quiet by yourself, Like a broken bell, You have attained Nirvana, You have no anger." (Dharma Code. 134) * PRODUCT 5: KILLING AND RESPECT FOR LIFE The World Honored One respects life, any life, up to the life of insects and the life of plants. He practiced on his own, not dumping his leftovers on the green grass, or submerging them in water with small insects. The Buddha advised his disciples not to kill living beings to make offerings to the Buddha and his disciples, because if they did, they would accumulate much non-virtue. He clearly stated that killing leads to rebirth in hell, animals, Pretas and the lightest retribution of killing is to be born as a human with a short lifespan. Again, killing living beings brings fear and hatred in the present and in the future and gives rise to a mind of suffering and a mind of sorrow. Therefore, the Buddha advised against killing because all living beings fear punishment, for all sentient beings life is the most precious thing in the world. The first precept of a layperson to uphold is to respect life and not to kill living beings. And a brahmin worthy of the title, a saint worthy of a saint, must exercise this respect for this life completely and completely. * * * “And this leftover of Mine needs to be thrown away. If you want, eat. If you don't want to eat; I will throw it where there is no green grass, or I will drown it in water free of all kinds of insects.” (Central Division I. 13-13A) “Hey Jìvaka, If someone kills living beings for the sake of the Tathagata, or for the sake of disciples of the Tathagata, that person will accumulate much non-virtue due to five causes. When he says like this: "Go and lead this animal" that is the first cause, he accumulates a lot of non-virtue. When that animal is taken away, because it is pulled by the neck, it feels pain and sorrow, which is the second reason, that person accumulates a lot of non-virtue. When it says thus: "Go and kill this beast", that is the third cause, one accumulates a lot of non-virtue. When that animal is killed feeling pain and grief, this is the fourth cause, he accumulates much unwholesome merit. When he makes offerings to the Tathagata or a disciple of the Tathagata in an illegal manner, which is the fifth cause, he accumulates much non-virtue. O Jivaka, if anyone kills living beings for the sake of the Tathagata or a disciple of the Tathagata, he will accumulate much non-virtue due to these five causes.” (Central Division II. 371A) "Monks, if killing is done, practiced, fulfilled, brought to hell, will lead to the animal species, brought to the realm of the hungry ghosts. The very light fruit (sabbalahuso) of killing is to become a human with a short life span." (Anguttara Division III A. 230) “Hey, Jìvaka, those who say the following: “Because of the recluse Gotama, they kill living things. And the recluse Gotama, even though he knows that he still uses meat that is killed for himself, made for himself", these people do not speak my own words, they misrepresent Me, not as true, not as real. I say, Jìvaka, that in three cases, meat is not used: seeing, hearing and doubting (killing for oneself). I say in these three cases meat is not used. Jìvaka, I say in these three cases, meat is used: not seen, do not listen, do not suspect (for their own sake) kill. Jìvaka, I say in these three cases, meat is used." (Central Division II. 370) “Householder, killing living beings, due to the predestined killing, creates fear and hatred in the present, creates fear and hatred in the future, and makes the mind feel pain and sorrow. Abandon killing, do not create fear and hatred in the present, do not create fear and hatred in the future, do not cause the mind to feel pain and sorrow. One who renounces killing pacifies this fear and hatred.” (Tang Chi III B. 176) “Everybody is afraid of punishment, Everyone is afraid of death. Take me as an example, Don't kill, don't tell to kill." (Dharma Rule 129) “Here, bhikkhus, the noble disciple thinks thus: 'For the rest of their lives, arahants have given up killing, given up killing, and abandoned their staff. , give up the sword, know the treasures, have compassion, live compassionately to the happiness of all sentient beings and sentient beings. Today, this night and this day. I also give up killing living beings, give up killing, give up my staff and sword, know the best, have compassion, live compassionately for the happiness of all sentient beings and sentient beings. With this factor, I follow the example of the Arahant, I will practice the day of the precepts." (Rising Chi III. 232) "Abandoning the staff for living beings, Weak or resilient, Do not kill, do not tell to kill, I call Brahmin". (Dharma Rule. 405) “Here, the Male-stilts, the noble disciple gives up killing, giving up killing. Monks, the noble disciple gives up killing, gives fearlessness to immeasurable beings, gives non-hatred to immeasurable beings, gives harmlessness to immeasurable beings. born; After giving to immeasurable beings, without fear, without hatred, without harm, he will be given immeasurable sharing without fear, without hatred, without harm. This, bhikkhus, is the first giving, the great giving. known to be primitive, known for a long time, not to be despised by wise recluses and brahmins." (Angzhi III. A. 229) CHAPTER 3 TRANSLATIONS ON THE Sangha When the Buddha established the first Sangha, he was most concerned with the establishment of some basic precepts to ensure a real life. consensus among the Sangha. Therefore, he taught the six dharmas to be memorized or the six practices of harmony. He advised his disciples to live together in a spirit of joyful harmony like water and milk, looking at each other with sympathetic eyes. When the monks in Kosambi quarreled with each other, the Buddha's rebuke was harsh and straightforward. The God-lord Emperor Thich has great respect for the Sangha, because the Sangha represents the element of "air in the midst of battle, calm in the midst of knives and sticks". The Emperor considers these types of people to have won the battle twice, victory for himself, victory for others, who, when scolded, do not rebuke. The Buddha advised the Male-stilts to make this well-explained Law shine with his patience and gentleness; should live a peaceful and peaceful life, a truly happy life, when your mind achieves peace, peace within yourself, peace in the world. * * * Then the Blessed One said to the bhikkhus: "Monks, there are these six dharmas to be remembered, forming mutual affection, forming mutual respect, leading to harmony, leading to non-disputing, and to peace. unanimous agreement. What is six? Here, bhikkhus, a bhikkhu abides by bodily conduct towards his fellow Brahmans, both in front and behind. This Dharma needs to be remembered, forming mutual love, forming mutual respect, leading to harmony, leading to non-argument, harmony, and unanimity. Again, This Male-stilts, Male-stilts abide by speech... This Dharma needs to be remembered, to form mutual love, to form mutual respect, to lead to harmony, to lead to non-argument, to harmony and unanimity. Again, bhikkhus, with regard to material possessions received in accordance with the dharma, even to those obtained in a bowl, a bhikkhu is not someone who does not share the material received as such. Therefore, one must be a person to share and use with fellow moral virtues. This Dharma… (as above)… leads to no debate, harmony, and unanimity. Again, bhikkhus, with regard to the precepts, there is no transgression, no blemish, no stain, no impurity, liberated, praised by the wise, free from attachment, brought to Meditation, Male-stilts live successfully in those precepts with fellow Brahmins both in front of and behind. This Dharma… (as above)… harmony, unanimity. Again, bhikkhus, with regard to the views, belonging to the Noble One, capable of leading upwards, leading a righteous practitioner to the cessation of suffering, a bhikkhu lives thus achieving such knowledge, with fellow Brahmans, both in front and behind. This Dharma needs to be remembered, forming mutual love, forming mutual respect, leading to harmony, leading to non-argument, harmony, and unanimity. There are, bhikkhus, these six dharmas which should be kept in mind, forming mutual affection, forming mutual respect, leading to harmony, leading to non-dispute, harmony, and unanimity. (Central Division I. 321 B) “How, Anuruddhā, are you living in harmony, rejoicing with each other like water and milk, live looking at each other with sympathetic eyes?” “Here, venerable sir, we think thus: 'How beneficial for me! How good would it be for me to live with such accomplices?” Therefore, with regard to these companions of the holy life, I arise from bodily kamma, in front of and behind my back, I arise from verbal kamma in front of and behind my back, I arise from mental kamma before and after. back. Therefore, venerable sir, we think thus: "Let us renounce our own mind and live according to the minds of these venerable ones. And, venerable sir, I renounce my mind and live according to the minds of those venerable ones. World-Honored One, we have different bodies, but we are like one mind." (Central Division I. 206) “Hey, monks, what do you think? While the Masters lived competing, arguing, fighting, wounding each other with weapons of the tongue, Meanwhile, do the monks abide from the physical actions towards their fellow Brahmins both in front of and behind their backs? Do the monks take refuge in the conduct of their fellow Brahmans, both in front of them and behind their backs? Do you take refuge in mindfulness with respect to your fellow Brahmans both in front of and behind your back?" - "Venerable Sir, no". Thus, bhikkhus, you have accepted that, while you live competing, arguing, fighting, wounding each other with weapons of your mouth, while at the same time do not dwell on physical actions towards others. the companions of the holy life both in front of and behind, do not take refuge in the conduct of the holy conduct with respect to the companions of the holy life both in front of and behind, do not dwell in the conduct of the mind towards the companions of the holy life both in front and behind back. Thus, you fools, by what do you know and see? wounded each other with weapons of the tongue, and the teachers did not sympathize with each other, did not accept reconciliation. Thus, you fools, you will suffer misfortune and suffering for a long time." (Central Central I. 321A-321B) (De Thich): “The gods fight the Tulas, the Humans fight together, the Air fights between the wars. Calm in the midst of swords and sticks, No attachment between attachments, So I pay homage to them." (Sayutta I. 299 – 300) Sakka king of the gods said these verses: “He who is full of strength, Tolerating the weak, That forbearance is the supreme, Always tolerating the weak. The strength of fools, Considered strength, When the strength of the strong is called weaker? Strong people uphold the dharma, Do not respond with words. Being scolded, berated back, Evil is more severe. Get scolded, don't scold back Win twice, Win yourself and others". (Compatible with I. 280-281) "The brahmin is tranquil, Always living in peace, Not passing through desires, Pure salary, not born in robes, All cravings are destroyed, The heart of suffering is subdued, Peaceful living in peace, Peace of mind". (Sayutta I. 265) “The Tathagata, the Enlightened One, has mercy on all sentient beings, Who refuses to accept, Sin is revealed, Indignant, fond of anger, Hatred becomes stronger. I don't like hatred, I confess your sins." (Similarity I. 29) CHAPTER FOUR TEACHINGS ABOUT WAR PERSONS AND PEACEFUL PEOPLE COMMENT 1: Evil and Good. Generally speaking, there are two types of people in life. The type of person who is prone to quarrels, likes to quarrel, and has a tendency to war. There are people who are inclined to live in harmony, delight in friendship, and tend to be peaceful. In the first class, it is possible to classify the wicked, stupid people and libertine people. In the second category of people are classified as good people, intelligent people, and people who know how to live and control. The Buddha made a clear distinction between good and evil, advising all his disciples not to do evil, to do good deeds and to keep their minds pure. He knows that doing evil is easy, doing good is more difficult, but His disciples must know the choice between evil and good, because the wicked must go to hell and suffer a lot; and the good will go to heaven and enjoy a happy life. Besides, the Good One shines like Snow Mountain with his good deeds. And the evil people of the time of the black screen covered like an arrow shot in the dark night. Therefore, the Buddha advises us not to be friends with evil people, only to be friendly with good friends. He pointed out that, if we want to live, we must avoid evil like poison, because an uninjured hand can handle poison without harm. The Dharma of the Good is not lost, but it follows the doer to the place where the good deeds lead. Good deeds greet doers when going from one world to another, like relatives welcoming a loved one who has just returned from afar. Thus, the problem posed is very clear and unequivocal. Good and evil are created by ourselves. Evil leads to quarrels, aggression and war. And good leads to peace, friendship and peace. * * * "Do not do all evil, Accomplish good deeds, Keep the mind pure, It is the Buddha's teaching". (Dharma. 183) “It is easy to do evil, And to harm oneself, But for good and good, It is supremely difficult to do”. (Dharma Rule 163) “Negative actions should not be done. After doing so, you will suffer. Virtue should be done, Done, no repentance". (Dhamma, 314) “Some give birth to fetuses. The wicked are born in hell. A good person ascends to the heavens, and the untainted attains Nirvana." (Dharma. 126) "The good person is far away, As clear as the snow mountain, Even the wicked one is here, Nor is he seen, Like an arrow shot at night". (Dharma Code. 304) "Whoever uses good deeds, Dispels evil karma, Will shine in this life, Like the moon escaping from clouds". (Dharma. 173) “Do not be close to an evil friend, Do not be close to a petty person, Be close to a good friend, Be close to a superior person”. (Dharma. 78) “Few companions, many possessions, Merchants avoid dangerous roads, Want to live, avoid poison, Avoid such evil”. (Dharma. 123) “Hands are not injured, Can hold poison, Uninjured, avoid poison, Do not do, do not do evil”. (Dharma Rule 124) “Like a splendid king's chariot, which eventually decays and ages, This body will eventually grow old. There is only the Dharma of the Good, Not suffering from old age. Thus, the Supreme Being speaks for the Good." (Dharma Cu. 151) "Long-time foreigner, Returning safely from afar, Relatives and friends, Welcoming and welcoming". (Dharma Rule. 219) “So too, the blessings, Welcoming those who do good, Life after life, As a relative greets”. (Dharma Code. 220) “Doing evil by yourself, Contaminating yourself. I myself do not do evil, I make myself pure. Pure, impure, All by themselves, No one is pure." (Dharma Syntax 165) * PRODUCT 2: Idiots and Wise Men. The Buddha saw clearly the different attitudes of fools and wise men towards this world. Fools are greedy, deluded and become slaves to this world. But the wise have no passions, no attachments, and behave like masters of the world. But the Buddha's statement that fear, despair, and calamity arise only for the foolish, not for the wise, is a stark warning to all of us. Then the Buddha went on to declare that fools behave in such a way that the ego becomes the enemy. And when fame comes to the fool, the fool suffers unhappiness and suffering. The wise have different actions. The wise one who is diligent among the distracted, awake among the sleepers, steps forward like a galloping horse, leaving behind the weak and ignorant. The wise conquer Ma and Mara, shape the mind righteously, practice Meditation, persist in diligence, and thus enjoy the happiness of Nirvana. With his wisdom, this world's luminous Wisdom consists of blind and ignorant ordinary people. The Wisdom One stands upright like a fragrant and beautiful lotus flower, born from a pile of garbage thrown on the main road. Happiness Nirvana and happiness Peace only come to the wise, never to the fool. * * * "Come and see this world, Like a splendid king's chariot, Fools are greedy, the wise are infatuated". (Dharma Rule 171) “Monks, if any fears arise, they arise for the foolish, not for the wise. If disappointments arise, they arise for the foolish, not for the wise. If calamities arise, they arise for the foolish, not for the wise.” (Central Center III. 188) “The fool lacks wisdom, the Self is the enemy. Doing bad karma is not good, You have to suffer bitter results. (Dharma Rule. 66) "It suffers its own misfortune, When fame comes to the fool, Luck is damaged, Brain is crushed". (Dharma. 72) "Essentially in the midst of distraction, Awake in the midst of confusion, The wise are like a galloping horse, Leaving behind a cowardly horse". (Dhamma. 29) “Like a swan flying, the Spirit is soar in the sky. Conquering Ma, Ma Quan, The wise escape from this life". (Dharma Command. 175) “The mind is flustered, Difficult to maintain, difficult to capture, The wise make the mind straight, Like a craftsman, make a name". (Dharma. 33) "Those who constantly practice Meditation, Always persevere and diligently, Levels of Wisdom enjoy Nirvana, The yoke is secure and unsurpassed". (Dharma Commandment. 23) “As in the midst of a heap of filthy garbage, Thrown away on the main road, There the lotus blooms, Fragrant clean and pleasing to the eyes” (Dharma Rule. 58) “So too among the living beings, Defiled, blind, and ordinary mundane, Disciple of Right Wisdom, Shining with wisdom.” (Dharma Syntax 59) * PRODUCT 3: THE LEADING PERSON AND THE ORIGINAL. The Buddha knew well the mind and tendency of sentient beings. He knew that a fool specializes in living a licentious life, while a wise person is not distracted, such as preserving precious possessions. Therefore, He advised the wise, with effort, without distraction, well in control, to build an island by themselves that the flood water could not overwhelm. Those who formerly lived indiscriminately now live without distraction will shine in this world like the moon freed from the clouds. For the Buddha, A man who conquers thousands of enemies in the battlefield cannot be compared with a man who has conquered himself, for to conquer himself is the ultimate victory. A person who is in control of himself often lives in control. And a well-controlled and well-tamed self becomes a valuable and reliable fulcrum, which is hard to find. Someone who sits alone, walks alone without boredom, knows how to control himself, such a person can live comfortably in the deep forest. Such a person will be a trustworthy Teacher, for he will be able to subdue himself well and then teach others to be well subdued. Therefore, the Buddha advised each person to tame himself. Only those who are skillful in self-regulation, those who are not distracted know the way to stop arguing, quarreling, and aggression and know how to live in harmony, friendliness and live happily in peace. * * * “They are foolish, wicked, Specializes in living a bohemian life. A wise person is not distracted, Like keeping precious possessions." (Dharma. 26) "Efforts, no distractions, Self-control, skillful control, The wise build islands, Flood waters are difficult to overwhelm". (Dharma Rule. 25) "Whoever first lives loosely, After living without distraction, Will shine in this life Like the moon freed from clouds". (Dharma. 172) “Even on the battlefield, Victory over thousands of enemy troops, Self-defeating is better, Truly the ultimate victory”. (Dharma Rule 103) “Better to conquer oneself, Than to conquer others. Those who are well-mannered, often live in self-control." (Dharma Commandment. 104) “Rely on yourself, There is no other fulcrum. By skillfully taming oneself, it is difficult to gain support.” (Dharma Commandment. 160) “Protect yourself, rely on yourself. So subdue yourself, Like a lover of a gentle horse." (Dharma Rule. 380) “Who sits alone, Alone, not bored, Self-disciplined alone. He lives comfortably, In the deep and quiet forest. (Dharma Instruction 305) “Do it for yourself, As you teach others. Skillful in self-regulating, manipulating people, Difficult to control, self-regulating". (Dharma Rule 159) “The one who controls the water, the one who makes the arrow, the carpenter, the one who regulates himself, who regulates the body”.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.6/11/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.