VALUES OF HAPPINESS THROUGH THE GREAT SUBJECT EXAMPLE.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. From the time he was a crown prince until he achieved the unsurpassed Bodhi path, the Buddha experienced all kinds of worldly pleasures, including the high-level pleasures of meditation such as: Nothingness and Non-perception. non-fiction origin. But all those pleasures ultimately left him with a great deal of concern about impermanence, and it was impossible to find true happiness in them. And there is indeed a true happiness that is not governed by the law of impermanence that he found right after enlightenment, which is unmoving liberation. Through this personal experience and realization, the Buddha presented five typical types of people seeking happiness through the "Great Parable of the Tree Core". Through this sutta, Buddhist students can realize what is the true value of happiness and where happiness is impermanent. Without such realization, it is difficult for us to reach the desired goal, difficult to attain the true happiness of liberation and enlightenment. The five classes of people presented by the Buddha in this sutta all have the same desire to seek happiness, they live a holy life in order to be free from all sufferings in life: "Here, there is a good son through faith. Leaving home, leaving home, living without family: We are immersed in birth, old age, death, sorrow, lamentation, suffering, sadness, brain, immersed in suffering, dominated by suffering. may this whole aggregate of suffering be brought to an end." However, the attainment of the goal of liberation from all suffering depends entirely on one's own perception through the successful stages of one's practice. Usually, those stages of attainment bring joy to the practitioner, and if he is infatuated, greedy, and complacent about this achievement, he will be stopped there, unable to reach the goal. goal of salvation. The joys of the practitioner's path are classified by the Buddha as five classes of people, and also the five states of happiness, from mundane to complete liberation: 1. Some people are benefited, respected and famed. Because of his gain, respect and fame, he praises himself and criticizes others: "I have received such benefit, such respect, and such fame. As for the other bhikkhus, they are little known and have little authority. permission". Therefore, he becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. 2. Some people are not complacent with benefits and fame, so they have achieved Virtue. Due to the achievement of this Virtue, he is happy, self-satisfied and praises himself and criticizes others: "I am a person who maintains the precepts and follows the good dharma. The other bhikkhus break the precepts and follow the evil dharmas". By accomplishing this Virtue, he becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. 3. Some people are not complacent with benefits, fame, and are not complacent with virtues, so they can achieve meditation. Due to this attainment of Meditation, he rejoices, is complacent, and praises himself and criticizes others: "I have one-pointed concentration, the bhikkhus do not have concentration, the mind is scattered." Therefore, he becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. 4. There are people who are not complacent with benefits, fame, not complacent with Precepts, not complacent with Meditation, so they have achieved tri views. Because of this view, he rejoices, is complacent, and praises himself and criticizes others: "I live, see and know; other bhikkhus live, neither seeing nor knowing". He, by this knowledge, becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. 5. There are people who are not complacent with benefits, fame, not complacent with Precepts, not complacent with Meditation, not complacent with knowledge, so they can achieve liberation from time to time and from time to time, and he can. giving up time and untimely liberation. Thus, this holy life is not for the sake of gaining fame or fortune, not for the sake of achieving Virtue, not for the sake of achieving Meditation, not for the sake of achieving knowledge, but for the liberation of the mind. Freedom from immobility is the very purpose of this holy life, the core of the tree, the ultimate goal of the holy life. Thus, the unmoving liberated mind is the goal of the holy life, the core of the tree, the true happiness without suffering; But gain, fame, virtue, meditation, and knowledge are not the goal of the holy life, not the core of the tree, the temporary happiness of the impermanent material world. However, greed makes people only seek and accept a fragile temporary happiness without knowing that pleasure is the cause of suffering. That happiness is always dependent on the reciprocal treatment of the increasing and decreasing frequency of pleasure. Today, we eat rice with soy sauce better than the day before, without soy sauce to eat; but soy sauce is a boredom for other more delicious dishes. Bicycles are fun compared to walking, but boring for motorbikes; and this motorcycle is a disservice to newer motorcycles etc.. Therefore, the Buddha taught that the happiness that people usually enjoy is not apart from the desire and remembrance of sensual pleasures. The Serpent Sutra (Central Region, No. 22) states: "People use sexes that are not outside of sex, not outside of sensual thoughts, not outside of sensual pleasures". The use of sensual pleasures means enjoying happiness by satisfying desires when the senses are in contact with the ceiling; life using the idea is to enjoy the happiness by remembering the feelings in the past; The life of sensual pleasures is the enjoyment of happiness due to the desire for the future. "The past has ended, but the future has not yet come", so the happiness of desire and desire is happiness created by fantasy, not real. But happiness brought about by the senses is extremely complicated. This happiness completely depends on each person's own liking, it does not depend on the material world. This is the pleasure of one person, but at the same time, what makes the other person angry and disgusted. A cup of coffee, you like it and I hate it. Love is happiness, hate is pain. Is it possible that a cup of coffee without a sense contains both happiness and suffering? In fact, happiness or suffering is a person's own attitude towards the perceived object, not the perceived object. Besides, the perceived object belongs to the objective world, always operating according to the law of dependent origination, impermanence, and non-self; Meanwhile, the pleasure (happiness) that people enjoy is subjective. This contradiction between the objective world and this subjective psychology has created so much suffering in life. However, the will to live (or the consciousness of rebirth) has caused sentient beings to defy all suffering to seek a little temporary happiness in this life. Such is ignorance. Therefore, the issue of correct perception of the nature and value of happiness is very important. The Great Parable of the Tree Core shows us clearly the value of happiness through the five parts of a Longevity tree, including the core, the trunk, the inner bark, the outer bark, and the branches. - Happy branches and leaves are benefit, respect, fame; - Happiness on the surface is the achievement of Virtue; - Happiness in the inner shell is the achievement of Meditation; - Happiness is the achievement of Tri view; and - Tree core happiness is Immovable Liberation. Comparing the five parts of such a long-life tree, we can easily see the happiness value of respect and fame; see the happiness value of Virtue, of Meditation, of Knowledge and of Unmoving Liberation. Thereby we can know what level of happiness we are living and feeling, and at the same time know how to orient ourselves in the right direction. In this sutta, the Buddha instructs us that the ultimate goal of the holy life must be unmoving Liberation. However, on the way to that goal, we cannot help but go through the previous four stages. The important thing here is that we shouldn't let the pleasures of those stages dictate our progress, we shouldn't stop and get complacent about what we've already achieved. The teaching of the Buddha in the Great Parable of the Tree Core is truly sublime. What the Buddha taught to give up, those things people are looking up to and aiming for. Indeed, it is only necessary to achieve the precepts and virtues to reach the individual liberation, not to mention the attainment of meditation and the attainment of knowledge. Therefore, it is very long for people to reach the destination here, and the pleasure in it is not small, if not, we can hardly achieve the goal that the Buddha wanted. The teaching the Buddha wants to present in this sutra is not a specific practice, but here, he opens up for us a Right View, a correct view of the path to liberation. enlightenment. Although it is intended as a guide for monastics to practice the holy life, this sutta is still of practical value to anyone who wants to seek true happiness without fear of being led astray, without fear of falling into wrong views of suffering. . Unmoving liberation is a beacon of light for ships that are floating in search of shore, searching for true happiness. There is a light, there is a road, the surf caravan passes without being obstructed by the wind, without being swept away by the customs. The meditator firmly believes that the side of the lamp is the shore, seeing that overcoming the ordinary and unreal happiness will reach the true and noble happiness; If you pass through the branches, leaves, bark, and cupola, you will reach the core of the tree. Believe that only the tree core, only the unmoving Liberation is the lasting and real happiness, because "What is the core of the tree, that will last" (Yo sàro so thassati).END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONATERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.25/12/2021.