Part I
[01]
A Scapular Buddhism and human happiness.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.
C basil we can say all the teachings of the Buddha are directly or indirectly related to ethical issues and we need to define Buddhist ethics like first of all to suit the intended theory His method of birth, then applies that morality to our human world, especially our modern people.
When he declared: "The Bhikkhu khưu, the old and the present, I only speak of suffering and the cessation of suffering" (Central I, 140), the declaration confirming that he only taught mankind of suffering and suffering. destroy suffering during his 45 years of sermon. We are told in the Zhuan Falun, his first sermon preached to the five previous people who cultivated asceticism with Him. He declared: "This is suffering, this is suffering that must be known, this is the suffering that is known. This is suffering, this is the suffering that needs to be eliminated, this is the suffering that has been eradicated. This is Suffering, this is the suffering that needs to be realized, this is the suffering which has been enlightened. This is the path leading to the cessation of suffering, this is the path of suffering which needs to be maintained, this is the path of suffering which has been executed. maintenance. " Not only that, he also advised his monastic disciples: "The Male-stilts please travel, because of the happiness of the birth, because of peace for the birth, because of the compassion for life, for the sake, because peace for gods and humans " . (Tuong Ung I, 128).
The above statements of the Buddha clearly state his earnest ambition to save misery and suffering, to eliminate suffering, to bring joy to all sentient beings. And so we can define, Buddhist ethics is a lifestyle that brings happiness and peace to all beings, especially our species. It is particularly important to emphasize that this is a lifestyle, not moral teachings that need to be in a passive way. And that lifestyle needs to be taken care of, performed, not to worship. It is possible that a new practitioner can enjoy happiness, peace and practicality right now and right in this life (sandithiko Akakiko), which can be seen (ehipassiko), not a distant paradise.
Some of the following teachings of the Buddha clearly demonstrate that his teachings are directed to destroy suffering and bring joy to sentient beings: "This 5-dharma achievement, the Male-stilts, Male-stilts in the present live. suffering, with brain damage with brainstorming, with brain heat, after the common body of death is expected to be a beast What is 5? Here the monks, Female-stilts have no faith, no shameful heart, no fear, laziness and evil wisdom, 5 accomplishments of this dharma, the Male-stilts, Female-stilts in the present are at peace, no brain damage, no brains, no Heat brain and after the general network, is expected to be auspicious What is the 5? The Male-stilts, Female-stilts have faith, have the heart of shame, have fear, need to be diligent, have wisdom ... " (Tang Chi II, 11).
A further teaching, further emphasized: "5 achievements of this dharma, the Male-stilts, Female-stilts bring happiness to themselves and bring happiness to people. What is 5? Here the Billion -kheo, Male-stilts are full of virtue and encourage others to be full of virtue, fully meditate on themselves and encourage others to fully meditate in themselves. fully self-liberating and encouraging others to fully liberate themselves, fully liberating themselves and encouraging others to fully liberate their knowledge, full of these 5 dharma, the monks, Male-stilts bring happiness to themselves and bring happiness to people ". (Tang Chi II, 20).
If Buddhist Ethics is a lifestyle that brings peaceful happiness, that lifestyle is also a way of upholding humanity in an ultimate position, determining the human being capable of subtracting all suffering and dignity. stop birth and death. His Word is a flexible image of a person based on human strength, going to search for his own path, practicing asceticism himself, meditating on his own until the result, not asking anyone, does not rely on a power. When I came to seek direction with Alarakalama, who witnessed the landless meditation, he thought: "Not only Alarakalama has faith, I also have faith, Not only Alarakalama has diligence, I also have diligence. Not only does Alarakalama have thoughts, I also have thoughts. Not only Alarakalama has a plan, I also have a plan. Not only Alarakalama has wisdom, I also have wisdom. " With such thoughts, and with the ability to self-reliance and self-reliance, he persevered in practicing and attaining the possession of the Landlessness like Alarakalama witnessed. When he recited on himself that austerities did not lead to enlightenment, he immediately left austerities, practiced meditation, attested to meditation, the second meditation, the third meditation, the fourth meditation, attested to the life minh, Thien minh minh, Luu took the liberation, freed from the contraband or, the level of the Chief Justice, the Chief Justice.
Thus, his life from the beginning to enlightenment, specifically demonstrates that, with the human body with the intention of human effort, without relying on anyone, he was saved the ultimate virtue . He proved that: not too much suffering in the hell realm, not too happy in the realms of gods, only with the human body, wisdom is suffering to overcome suffering, wisdom is lost to liberate from heavenly, attained the liberation prize to become the Chief Justice.
Thus Buddhist ethics is a way of upholding human position and proving that human beings are capable of attaining ultimate liberation, if people have enough human mind and effort, if people increase Chief of human mindfulness, force and meditation of human beings, if people develop wisdom and force to liberate human force.
As a step further, Buddhist morality is a pure, clean and healthy life, because there is only one pure life to ensure a happy life. In the example of a cloth (Central I, No. 7), the Buddha confirmed a dyed cloth that was dyed to be dyed with a bad color. Also the evil realm waits for a defiled mind. On the contrary, a pure cloth that is clean and dyed will have a nice dye. In the same way, the heavens wait for a mind that is not defiled. Thus, happiness comes only with a pure mind, not with a defiled mind.
Then the Buddha told the 16 defilements of mind, in which greed is the main part, need to be cleansed and eradicated, thanks to the immeasurable net of faith for the three treasures, thanks to the evidence of the life and faith. "From here, joy is related to birth. From joy, joy arises. From happiness, body is contemplated. Body contempt, feeling of being lost. With long life, mind is meditated" (Central I, 37A-37B). In order to be meditated, one must eliminate the five hindrances which are regarded as the defilements of the mind instead of the five meditations of the mind of the four blisses and one mind. Want evidence of A-la-Han, except for the three contraband or pirated: Gonna, Pirated, Illegal ignorance; to cleanse the ten fetters: the body of the ants, the precepts, the suspicion, the greed, the anger, the love, the innocence, the constitution, the ignorance and the ignorance. Must also subtract 7 depending on the hypnosis: depending on the hypnosis, depending on the hypnosis, depending on the hypothetical, depending on the hypnosis, the side depends on the property, depending on the free, ignorance depending on the; and the hindrances, the fetters, the contraband or, depending on the mind, are considered as the defilement of the mind. And so, a pure mind awaits happiness and peace, a mind of impurity awaits suffering, melancholy. Speaking of defilements, that is to say akusala, to speak of pureness is to say goodness. Thus Buddhist ethics is also a way of renouncing unwholesome, doing good, as many Buddha's teachings on this matter. We all remember the sentence:
"Do not do all evil, Achieve good deeds, Keep the mind clean, It is the Buddha's teachings. (The Dhamma 183)
Fate is waiting for good and evil people to be clearly distinguished:
"Some of the fetuses, the living hell of evil; The good-hearted people of heaven Ignore Nirvana. (Owl 126)
Or sentence:
"Misfortune should not do, Done suffering suffering, Good will be done, Do not repent". (319 Owl)
The difference between evil and healthy people is also clearly distinguished:
"The good though distant, clear as mountain snow, wicked though here, also did not see, like an arrow shot black night. (Dhammapada 309)
When Vacchagotta was asked by the monk to give a brief explanation of good dhammas and unwholesome dhammas, the religious analysis was clearly as follows: "Greed is akusala, a course is akusala, akusala is akusala; kamma is a goodness; an aura is akusala, an innocent is good. Thus, the three dharmas are akusala, three are good. From renouncing birth and being good, taking of not giving is akusala, renouncing one's not-giving-goodness is a virtue. Saying two tongues is akusala, renouncing two tongues is good, saying evil is akusala, renouncing evil is akusala. Being good is not good, renouncing the attachment is good, the field is unwholesome, giving up the good is the good. The wrong view is no good, renouncing the wrong view is good. , ten measures are examinations n " . (Central Ministry II, 135, new ministry).
In Song Tam, Trung Bo I, number 19, the Buddha divided the range into two categories:
- Ly education range, no yard games, harmless range of good games, because these games do not lead to self-harm, not to harm people, do not lead to harm both, intellectual growth, not part of negativity , toward Nirvana.
Why is this distinction? The Buddha pointed out: "I see the danger, the downfall, the defilements of unwholesome dharma and see the renunciation, the benefits, the purity of the good dhammas" (Central I, 116). Here we understand why the Buddha advised us
"Do not be close to your evil friends, Do not be a small person, Be a good friend, Begood and friendly. (Owl 78)
Or sentence:
"Whoever uses good almonds, Eliminates evil karma, Will shine this life, As if escaping cloud cover" (Owl 73)
The Buddha used a beautiful image to describe the difference between the dharma of the good and the law of the wicked: "It is far, far away, the distance between the earth and the sky. It is far, far away, about It is far, far away, the distance between the setting sun and the rising sun, but far, farther away is the distance between the law of goodness and the law of wicked. "
Buddhist ethics is a stray life that does not go hand in hand with the experience of the Buddha itself, that suffering does not lead to liberation. The Bodhi Prince in Sutta No. 85, Central Vietnam II, came to express his feelings: " Lac was attained not because of peanuts, Lac was attained by suffering" (Central II, 403).
This is also the point of the Ni-Zi, when they cultivate asceticism to burn past evil karma. The Buddha's view is different, when he experienced his six years of asceticism. And what teachings or teachings of Him also bring peacefulness and happiness to practitioners. First he compared two types of peanuts:
- He upholds the saints are lost, separated from the peace, peace, peace of mind, touch Nirvana.
He advised his disciples to listen to the dharma to enjoy the Dharma, often meditate to enjoy meditation, often to preserve the five precepts, to practice the precepts of the world to enjoy purity and peace. He called meditation the current practice of being lost, which is to bring present joy to those who meditate. Sister meditation brings joy of sexual separation. The second meditation brings joy because of birth. The third meditation brings the mindfulness of the lost mind. The fourth meditation brings pure mindfulness. So the meditator makes fullness full of the joy of being born, there is no place in the whole body that is not absorbed by that pleasure.
Such a peaceful and peaceful life, but somehow people misunderstood Buddhism as pessimistic pessimism, while rightly, Buddhists must be the most optimistic people in life, always permeated with dharma. , meditation, meditation and peace.
Another characteristic of Buddhist morality is the promotion of a life of liberation of all ties. The beginning is the constraints for the five sexes, which are beauty, good language, aroma, taste, and gentle touch. The Buddha often points out the danger of sex: "This fear, the Male-stilts, is synonymous with education. The disease, the Male-stilts, is synonymous with sex ... The tumor. .that sticky ... muddy, this Male-stilts, is synonymous with education. And the Male-stilts why fear is synonymous with education? The Male-stilts, passionate by greed. , bound by desires, in the present there is no escape from fear, so fear is synonymous with sex ... " (Tang Chi II, 309).
In the Small Business of the Aggregate, Central No. 14, the Buddha taught Mahanā clearly why he still knew greed, anger, and ignorance as the defilement of the mind, but still joined in anger and ignorance, he taught: "Hey Mahanāa, because that law in you has not been eliminated so you live in the family and enjoy the sex ". The Buddha elaborated further: "When Mahanāa, when the saints and disciples, cleverly see it as true wisdom: 'The tastes of sweet and sweet are much less, there is much more suffering, more danger is here. , 'and he attests to being blissful because of sexual separation, evil from bad deeds, or a more noble dharma, so he is not dominated by sex " (Central I, 92-92B). Here we see that the wisdom associated with meditation has the ability to liberate human sexuality, and we understand why the Buddha uses the name of liberation, liberation and wisdom to express a position. liberated enlightenment, because the mind is liberated through meditation and wisdom is liberated through wisdom. These two deliveries together are a complete liberation.
A highlight in Buddhist Ethics is the intellectual role in all disciplines leading to liberation and enlightenment. So it is easy to understand, because the new wisdom has the function of subtracting evil, unwholesome, contraband, the fetters, the interpersonal etc ... and so in every dharma teaching method has a role. Highlights of wisdom. In the three world-class contemplations, wisdom plays the role of wisdom, suffering, suffering, and path to suffering; intellectual property knowledge of contraband or, the pirated or start-up, the pirated or the cessation, the road to smuggling or removal. Thanks to wisdom, so boring, due to boredom, so greedily, because of the greed of taking part to the cessation, bringing to the mind of liberation and wisdom of liberation. Wisdom with the ability to help distinguish where is the good dhamma, where is the unwholesome, where is the black dharma, where is the white dharma, where is purity, where is the defilement structure, where is the dhamma, Where is evil. Thanks to this distinction, we can renounce the evil dhammas, achieve the good dhammas. It is through wisdom that we perceive the sweetness, the danger, the separation of sex.
The Buddha identified: "The monks, the monks of the Brahmin as true wisdom, the sweetness is such a sweetness, the danger is such a danger, the separation is the thus, these people will be like their real wisdom, they can put others in a similar position, that is, as true knowledge of sex, such an event will occur "(Central I, 87C). In the 37 dharma dharma, any method has wisdom. In the four foundations of mindfulness, there is contemplation on the dhammas for the five hindrances, the five clinging aggregates, and six internal sources of foreign origin; in 5 bases, 5 forces, there are wisdom and wisdom; in 7 senses, there is a sense of dharma; In the eight main paths, there is right view and right mind thinking.
Another feature of Buddhist morality is to build a lifestyle that is in harmony with nature and makes the living environment both healthy and beautiful. We see that the Buddha was born outside, under a tree, in the outside, under a tree, the first sermon outdoors, in the deer garden, and also passed away, under Tree of Ta La Song Tho. His life is very close to nature, close to the mountains, gardens and leaf forests. The life of the monks, his disciples are also often the life in the mountains, far away from the city, and showing the remaining caves such as Ajanta, Ellora, Kanheri are deep in the mountains, determined life, moral practice is always in harmony with nature, with mountains and forests. In Vietnam, Yen Tu Pagoda, Huong Pagoda is built on a rocky mountain, or hidden deep in the jungle. Like most Vietnamese temples and pagodas, there are also gardens, flower gardens, there are also young ones, there is also a lake, there are types of fish swimming through the pool again. These images prove one thing that the life of monks following Buddhism is to live in a pure natural environment, in harmony with the surrounding scenes, peace of mind in harmony with the static, the moon stars enlightening meditation center.
Buddhist ethics has been a harmonious lifestyle with nature as well as a harmonious lifestyle with people. So we are not surprised when Dandapàni asks how he views and teaches what he said: "According to my teaching, in the world with gods, demons and divine beings, with the monks, the Brahmin, the gods and humans, there is no argument with anyone in life "(Central III, 109, 109A). Another statement says the Buddha's disputed attitude:
"The Male-stilts, I have no dispute with life, only a life of dispute with Me. The Male-stilts, He said the dharma does not dispute with anyone in life" (Xiangyu III, 165).
The last characteristic of Buddhist morality is an unselfish lifestyle, a profoundly profound philosophy, both helping people to be self-reliant and free from the dominance of the human body and the world, and overcome suffering. , melancholy, caused by the impermanence of self and the world, is both the way to the mind of liberation and wisdom of liberation.
First of all, the Buddha raised six ants of ordinary people as presented in the Sutra Sutra (22, Central). That is, our identity, feeling, perception, action, consciousness are ours, we, our self, and see self and the world after death, we will often hang, often forever. First of all, the Buddha distinguishes between ordinary people who listen to the saints and the saints who listen to many, who are ordinary people who accept the six ants of this country, and the saint who listens to many times. Next, the Buddha spoke of the absurdity of accepting ego as presented in Sutra Six, No. 148, Central 3: "If the eyes are self, it is not reasonable. The birth and death of the eyes are So I have to conclude that 'Self-being and destroying in me.' So if anyone says: 'The eyes are self', so unreasonable "(Central III, 474-475). Also, for other methods.
The General Selflessness adds, watching 5 aggregates is unacceptable self, because for our body, we do not have the power to want our body to be as we want. Therefore, it is impossible to see the five clinging aggregates as self. Then the Buddha spoke of the dangers of suffering from accepting ego: "Whoever initiates the thought, what is certain of me, is definitely no longer mine, certainly I cannot get it. Think like So, he was melancholy, crying and crying, beating his chest to unconsciousness, if he did not think so, when he was not sad, he complained "(Central I, 136A).
Those who believe that after death, we will often hang, often forever, and when we hear the Buddha or disciples of the Buddha preach the Dharma, except for all ants, purify only the actions, renounce all births. , except for the thirst for craving, the time when he was sad, he lamented and cried and pressed his chest to go unconscious, thinking that he would be destroyed, no longer exist. So all suffering arises because of the five aggregates that are ours, ours, our self.
In order for people to be aware of the five aggregates of non-self, the Buddha asks a number of questions: "Is identity often impermanent? What impermanence is suffering or perversion? What is impermanent, suffering from degeneration, whether Is it reasonable to consider my identity, me, to be my self? " The answers of course confirm the identity as impermanent, suffering, non-self, as well as other aggregates. Then the Buddha came to conclusions, encouraging the Male-stilts to observe: "The Male-stilts, any kind of dharma ... any feeling ... any idea ... any act .. . Which way the past, future, present, internal or external, raw or subtle, paralyzed or won, far or near all consciousness is: 'This is not mine, not me, not self-deprecating My '(Central I, 138A). Thanks to such a shop, the holy disciple is boring with respect to ... to life ... to think ... of onions ... for consciousness. Due to boredom, separation of greed and liberation should be liberated. In liberation there is knowledge that is liberated. The position he knew: "Being ready to take, Pham Hanh has become, what he should do, no longer returns to this state" (Central I, 139).
Thus, thanks to the non-self, the witness is a result of the Holy fruit. And have witnessed the fruit of the time when all suffering is completely destroyed. Thus Buddhist ethics is a lifestyle that brings happiness to people, values human values, a pure and pure life, is healthy, eliminates the unwholesome, achievements of good deeds, one living together with peanuts, not going together with suffering, liberating the slopes, matriarchy, a lifestyle in which wisdom plays a key role, living in harmony with nature, with people, a way living selflessly.
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[2]
OUR BUDDHIST
D is required to write about Buddhist ethics, we immediately see the importance of this issue with all its difficulties. The importance because we can say that all the teachings of the Buddha handed down so far are directly or indirectly related to morality. The difficulty is that we need to define Buddhist ethics first of all in accordance with the intention of his sermon, then to apply that morality to the human world we are especially children. Our modern people. A master who does not watch the sermon to argue, not to criticize others (Sutra Sutra, No. 22, Central I) , naturally all his teachings have a certain policy. , all reflect a clear mindset in every word.
When He declared: " The Male-stilts, old as well as this we only speak of suffering and the cessation of suffering", (Central I, 140). The statement affirmed that he only taught mankind the suffering and the cessation of suffering during his 45 years of sermon. We are also told that in the Zhuan Falun, the first sutta he gave to the five previous monks who cultivated asceticism with him, declared: "This is suffering. This is suffering that must be known. This is the practice of suffering, this is the suffering that needs to be eliminated. This is the suffering that has been eradicated. This is the cessation of suffering, This is the suffering that needs to be realized. This is the path leading to the cessation of suffering, this is the path leading to the cessation of need to practice .
Not only that, he also advised his disciples to leave home: " The Male-stilts please travel, because of the happiness of the birth, because of peace for the birth, because of the compassion for life, for the sake, because happiness, for peace for gods and humans " (Tuong Ung I, 126). The above statements of the Buddha clearly state his earnest ambition to save misery and suffering, to eliminate suffering, to bring joy to all sentient beings. And so we can define, Buddhist ethics is a lifestyle that brings happiness and peace to all beings, especially our species. Special emphasis is needed: this is a lifestyle , not moral teachings should be in a passive way mechanically. And that lifestyle needs to be taken care of, performed, not to worship. It is possible that a new practitioner can enjoy happiness, peace and practicality right now and right in this life (sandithiko Akakiko), which can be seen (ehipassiko), not a distant paradise.
Some of the following teachings of the Buddha clearly demonstrate that his teachings are directed to destroy suffering and bring joy to sentient beings: " This 5-dharma achievement, the Male-stilts, Male-stilts in the present live. suffering, with brain damage with brainstorming, with brain heat, after the common body of death is expected to be a beast What is 5? Here the monks, Female-stilts have no faith, no shameful heart, no fear, laziness and evil wisdom, 5 accomplishments of this dharma, the Male-stilts, Female-stilts in the present are at peace, no brain damage, no brains, no The brain heat and after the common network, are expected to be good. What is the 5? The Male-stilts, Female-stilts have faith, have the heart to be ashamed, have fear, need to be diligent, have wisdom ... " (Tang Chi II, 11).
A further teaching, further emphasized: " 5 achievements of this dharma, the Male-stilts, Female-stilts bring happiness to themselves and bring happiness to people. What is 5? Here the Billion -kheo, Male-stilts are full of virtue and encourage others to be full of virtue, fully meditate on themselves and encourage others to fully meditate in themselves. fully self-liberating and encouraging others to fully liberate themselves, fully liberating themselves and encouraging others to fully liberate their knowledge, full of these 5 dharma, the monks, Male-stilts bring happiness to themselves and bring happiness to people " (Tang Chi II, 20).
Referring to the source of merit streams and sources of peaceful waters, the Buddha further clarified: "There are 8 sources of this merit, a source of good water, peaceful food, being a natural being, a fruit of a humiliation, peacefulness, leading to heaven, bringing to a kindness, a joy, a sense, a peaceful happiness. What is 8? Here, the Male-stilts, holy disciples refuge in the Buddha ... refuge in France ... refuge in Sangha. The Male-stilts, this is the source of merit, good water, peaceful food, brought to heaven, brought to the likable, happy, capable, happy and peaceful ... the saint of disciples take close to the birth ... the taking part of not giving ... renouncing the evil deeds in the sex ... renouncing the lie ... renouncing the drunkenness, the wine brewing ... So the Saint almsgiving is not afraid for countless sentient beings, almsgiving is not hateful for countless beings, almsgiving does not harm countless beings ... after giving alms to countless beings without fear, no hatred, no harm, he is shared with no fear, countless non-hatred, countless do not harm. The Male-stilts, here are 8 sources of merit, good water source, peaceful food, making natural beings, the results of the Shu Shu peace, bringing to heaven, bringing to the good, happy, capable, happy blissful ". (Tang Chi III, 93-95)
If Buddhist morality is a lifestyle that brings peaceful happiness, that life is also a way of giving people a supreme position, determining human ability to eliminate all suffering and dignity. ending birth and death. His Word is a flexible image of a person based on human strength, going to search for his own path, practicing asceticism himself, meditating on his own until the result, not asking anyone, does not rely on a power. When I came to seek direction with Alarakalama, who witnessed the landless meditation, he thought: "Not only Alarakalama has faith, I also have faith, Not only Alarakalama has diligence, I also have diligence. Not only does Alarakalama have thoughts, I also have thoughts. Not only Alarakalama has a intention, I also have a plan. Not only Alarakalama has wisdom, I also have wisdom. " With such thoughts, and with the ability to self-reliance and self-reliance, he persevered in practicing and attaining the possession of the Landlessness like Alarakalama witnessed. Next was the ascetic practice for 6 years, he himself practiced in the deep mountain forest. He described himself: "Hey Sariputta, I am full of four almonds: about asceticism, I am the first ascetic. About ignorance, I am ignorant for the first time. About seclusion, I cover the first. About solitude, I am alone " (Central I, 76). When he recited on himself that austerities did not lead to enlightenment, he immediately left austerities, practiced meditation, attested to meditation, the second meditation, the third meditation, the fourth meditation, and attained a life of death. minh, Thien minh minh, Luu took the liberation, freed from the contraband or, the level of the Chief Justice, the Chief Justice.
Thus, his life from the beginning to enlightenment, specifically demonstrates that, with the human body with the intention of human effort, without relying on anyone, he was saved the ultimate virtue . He proved that, not too much suffering in the hell realm, not too happy in the realm of gods, only with the human body, wisdom is suffering to overcome suffering, wisdom is lost to liberate from heavenly, attained the liberation prize to become the Chief Justice.
Not only the Buddha with the intention of self-reliance of man, attaining the goal of liberation and enlightenment, He also guided the Male-stilts, The monks and nuns use the power of human beings. In the Vacchagotta Business No. 73, Central II, when the Brahmin asked if any of his disciples were enlightened as he did, the Buddha confirmed as follows: "Hey Vacchagotta, not only one hundred, two hundred, three hundred, four hundred, five hundred but more than that are the Male-stilts, our monks and nuns have been ruled out of the contraband or with the supremacy, self-realization, attaining and staying right in the present, uncontrollable mind-liberation, liberating wisdom ... not only one hundred, two hundred, three hundred, four hundred, five hundred but more than that more are the laymen, female lay people who live at home wearing white clothes, according to the dignity after having subtracted 5 lower parts of the abstinence being born, the Nirvana at that place no longer returns one more ... not only one hundred, two hundred, three hundred, four hundred, five hundred but more than that, the laymen, the female lay people who live at home wearing white clothes, enjoy widgets but building the Church, accepting the teaching, witnessing the infidelity, not relying on others, (Central II, 235-238, new set).
Thus Buddhist ethics is a way of upholding human position and proving that human beings are capable of attaining ultimate liberation, if people have enough human mind and effort, if people increase Chiefs of mindfulness, force and meditation of human force, if people develop wisdom and force to liberate human force.
As a step further, Buddhist morality is a pure, clean and healthy life, because there is only one pure life to ensure a happy life. In the example of a cloth (Central I, No. 7), the Buddha confirmed a dyed cloth that was dyed to be dyed with a bad color. Also the evil realm waits for a defiled mind. On the contrary, a pure cloth that is clean and dyed will have a nice dye. In the same way, the heavens wait for a mind that is not defiled. So happiness comes only with a pure mind, not with a defiled mind. Then the Buddha told the 16 defilements of mind, in which greed is the main part, need to be cleansed and eradicated, thanks to the immeasurable net of faith for the three treasures, thanks to the evidence of the life and faith. From here, bliss relates to Dharma arising; from joy, joy arises. From Hy, body is contempt. Dear contempt, feeling of being lost. With long life, mind is meditated (Central I, 37A-37B).
Want to be meditated, to eliminate the five hindrances that are considered as the defilement of the mind, replaced by the five chi chi: Games, four, Hy, touch, and one-pointedness. Want evidence of A-la-Han, except for the three contraband or contraband: Illegal sex, pirated ignorance; to cleanse the ten fetters: the body of the ants, the precepts, the suspicion, the greed, the anger, the love, the innocence, the constitution, the ignorance and the ignorance. Must also subtract 7 depending on the hypnosis: depending on the hypnosis, depending on the hypnosis, depending on the hypothetical, depending on the hypnosis, the side depends on the property, depending on the free, ignorance depending on the; and the hindrances, the fetters, the contraband or, depending on the mind, are considered as the defilement of the mind. And so, a pure mind awaits happiness and peace, a mind of impurity awaits suffering, melancholy. Speaking of defilements, that is to say akusala, to speak of pureness is to say goodness. Thus Buddhist ethics is also a way of renouncing unwholesome, doing good, as many Buddha's teachings on this matter. We all remember the sentence:
"Do not do all evil, Achievement of good deeds, Mind keep clean, It is the word of the Buddha". (Dhamma 183)
Fate is waiting for good and evil people to be clearly distinguished:
"Some of the fetuses, the living hell of evil; The good-hearted people of heaven Ignore Nirvana. (Owl 126)
Or sentence:
"Misfortune should not do, Done suffering suffering, Good will be done, Do not repent". (319 Owl)
The difference between evil and healthy people is also clearly distinguished:
"The good man, though far away, is as clear as the snowy mountain; the wicked man here is here, It is not seen either . (The owl 309)
When Dr. Vacchagotta asked for a brief explanation of good dhammas and unwholesome dhammas, the religious analysis clearly stated as follows: "Greed is akusala, the course is akusala, si is akusala; infidelity is good, no action is heaven, infinity is good. So the three dharmas are unwholesome, three are good. Killing is akusala, renouncing killing is good. Take of not giving is akusala, giving up of not giving is good. Evil in the sex is akusala, renouncing the wrong virtue in the senses is good. Lying is unwholesome, from telling lies is good. Saying two tongues is unwholesome, renouncing two tongues is good. Saying evil speech is unwholesome, renouncing saying evil is good. Saying frivolousness is unwholesome, giving up frivolous words as good. Xan take is akusala, renunciation of attachment is good. The yard is unwholesome, giving up the yard is good. Deviant opinion is akusala, renouncing wrong view is good. So this Vacha, ten measures are real good, ten measures are good . " (Central Ministry II, 135 new sets).
In Song Tam, Trung Bo I, No. 19, the Buddha divided the range into two categories: Games, games, and harms, which belong to the unwholesome range, because these areas lead to self-harm, bringing harm to people, giving to harm both, destroy wisdom, partake in defilements, not lead to Nirvana. Ly education range, no yard games, harmless range of good games, because these games do not lead to self-harm, do not lead to harm, do not lead to harm both, intellectual growth, not part of negativity, toward Nirvana. Why is this distinction? The Buddha pointed out: "I see the danger, the downfall, the defilements of unwholesome dhammas and see the renunciation, the benefits, the purity of the dhammas" . (Central I, 116). Here we understand why the Buddha advised us:
"Do not be close to your evil friends, Do not be a small person, Be a good friend, Begood and friendly. (Owl 78)
Or sentence:
"Whoever uses good almonds,
Eliminates evil karma, Will shine this life, As if escaping cloud cover" (Owl 73)
The Buddha used a beautiful image to describe the difference between the dharma of the good and the law of the wicked: "It is far, far away, the distance between the earth and the sky. It is far, far away, about It is far, far away, the distance between the setting sun and the rising sun, but far, farther away is the distance between the law of goodness and the law of wicked". Buddhist ethics is a clean and righteous lifestyle. So that life must be a way to respect the truth, not to be deceiving.
In 16 defilements of mind, the mind such as disguise, deceit, deception are considered as defilements of the mind. In the 5 essentials of the good man who wants to practice according to the righteous dhamma, the third need to determine the good-hearted son has no deceit, no deception, acts like a monk with a master, for the wise, for the dignitaries. Among the 5 monks and nuns, there are people who do not lie, ask Buddhists to respect the truth. Especially in the famous Sutta La Lama in the Ambalatthika forest, no. 61, Central Vietnam, the Buddha emphasized the harms of deliberate lies, no intention. First of all, the Buddha pointed out to La La that it was a virtue that someone who knew how to lie without fear of shame, was like some water left in a basin of water, like some of that water was spilled, like the pot of water overturned, like the basin of water is empty when turning back. Then the Buddha used the example of a war elephant. If the elephant uses its forelegs, hind legs, anterior torso, hindquarters, uses the head, uses the ear, uses the tusks, uses the tail but protects the tap, the time of the elephant is seen not to throw away the life mine. On the other hand, when an elephant is in battle, using his front legs, hind legs, anterior body, posterior body, using the head, using the ear, using ivory, using the tail and using the trunk, the elephant is considered to be thrown away. My life and that elephant have nothing to do without it. And the Buddha came to the conclusion: The time of this elephant is to watch and not throw away its life. On the other hand, when an elephant is in battle, using his front legs, hind legs, anterior body, posterior body, using the head, using the ear, using ivory, using the tail and using the trunk, the elephant is considered to be thrown away My life and that elephant have nothing to do without it. And the Buddha came to the conclusion: The time of this elephant is to watch and not throw away its life. On the other hand, when an elephant is in battle, using his front legs, hind legs, anterior body, posterior body, using the head, using the ear, using ivory, using the tail and using the trunk, the elephant is considered to be thrown away My life and that elephant have nothing to do without it. And the Buddha came to the conclusion: "Also, this La La La, for anyone who knows how to lie, does not have any precious things, we say that he has no evil deeds and does not do so. Therefore, La La La, I decided not to lie, Even though it is said to play ". (Central Ministry II, 122-124). Respect for the truth is also clearly manifested, when the practitioner uses real wisdom to observe things, proceeds to the point of truth, Gonna takes the liberty to be enlightened. We understand why the Buddha used the theme of "four truths", to initiate His transformation, because what is enlightenment if it is not the knowledge of the four truths "dukkha, soles, extermination and the religion "dominates people and the world?
Buddhist ethics is a lifestyle coupled with peanuts, not accompanied by suffering, promoting a personal experience of the Buddha, that suffering does not lead to liberation. The Prince of Bodhi in Sutra 85, Trung Bộ II, came to express his feelings: "Lac is attained by not being lost and lost because of suffering" (Central II, 403). This is also the view of the Nuns, when they cultivate asceticism to incinerate the past karma and when they declare: "Gotama Sage, happiness cannot be accomplished through happiness. Happiness must be achieved through suffering "(Central I, 94A). The Buddha's view is different, when he experienced his six years of asceticism. And what teachings or teachings of Him also bring peacefulness and happiness to practitioners.
First of all, he compares two types of peanuts: the peanut is known as the Buddha as a feces, that is, to be enlightened, to take pleasure in peanut, bow, and bliss, and fame (Tang Chi I, 334-335), which Buddha advise His disciples to stay away. He upholds the peanuts of the Saints, who are renunciation of peace, peace and peace, peace of mind, and Nirvana.
He advised his disciples to listen to the dharma to enjoy the Dharma, often meditate to enjoy meditation, often to preserve the five precepts, to practice the precepts of the world to enjoy purity and peace. He called meditation the current practice of staying away , that is, to bring present joy to those who meditate. Sister meditation brings joy of sexual separation. The second meditation brings joy because of birth. The third meditation brings the mindfulness of the lost mind. The fourth meditation brings pure mindfulness. So the meditator makes fullness full of the joy of being born, there is no place in the whole body that is not absorbed by that pleasure. Such a peaceful and peaceful life, but somehow someone misunderstood Buddhism as pessimistic. cynical, while rightly Buddhists must be the most optimistic people in life, always imbued with peanut, meditation, renunciation and peace.
Another characteristic of Buddhist morality is the promotion of a life of liberation of all ties, beginning with constraints for the prefectures. The Buddha often points out the danger of sex: " This fear, the Male-stilts, is synonymous with education. The disease, the Male-stilts, is synonymous with sex ... The tumor. "Sticky stick. Mud, this Male-stilts, is synonymous with sex." And the monks, why is fear synonymous with sex? The Male-stilts, passionate by greed, are bound by desires, even in the present does not escape fear, the next life is not escape fear. So fear is synonymous with sex . (Tang Chi II, 309).
In the Small Business of the Aggregate, Central No. 14, the Buddha taught Mahanā clearly why he still knew greed, anger, and ignorance as the defilement of the mind, but still joined in anger and ignorance, he taught: " Hey Mahanāa, because that law in you has not been cut off, so you live in the family and enjoy the sex ". The Buddha explained more clearly: "When Mahanāa, when the disciples, so cleverly see it as true wisdom: 'The tastes of sweet and sweet are much less, there is much more suffering, more danger is here. , 'and he attests to being blissed by separation of sexuality, evil from bad deeds, or a more noble dharma, so he is not dominated by sex " . (Central I, 92-92B).
Here we see that the wisdom associated with meditation has the ability to liberate human sexuality, and we understand why the Buddha uses the name of liberation, liberation and wisdom to express a position. liberated enlightenment, because the mind is liberated through meditation and wisdom is liberated through wisdom. These two deliveries together are a complete liberation.
A highlight in Buddhist morality is the intellectual role in all disciplines leading to liberation and enlightenment. So it is easy to understand, because the new wisdom has the function of subtracting the evil from good and evil, the contraband or the fetters, the interpersonal etc ... and so in every dharma teaching method has a prominent role of wisdom. In the three world-class contemplations, wisdom plays the role of wisdom, suffering, suffering, and path to suffering; intellectual property knowledge of contraband or, the pirated or start-up, the pirated or the cessation, the road to smuggling or removal. Thanks to wisdom, so boring, due to boredom, so greedily, because of the greed of taking part to the cessation, bringing to the mind of liberation and wisdom of liberation. Wisdom with the ability to help distinguish where is the good dhamma, where is the unwholesome, where is the black dharma, where is the white dharma, where is purity, where is the defilement structure, where is the dhamma, Where is evil. It is through this distinction that we can renounce the evil dhammas and achieve the good dhammas. It is through wisdom that we perceive the sweetness, the danger, the separation of sex. The Buddha determined: "The monks, the monks, the Brahmin as true wisdom and the sweetness are so sweet, the danger is such a danger, the separation is such a separation, these people will be like their wisdom, they can put others in a similar position, that is, the wisdom of such events and events will occur "(Central I, 87C). In the 37 dharma dharma, any method has wisdom. In the four foundations of mindfulness, there is contemplation on the dhammas for the five hindrances, the five clinging aggregates, and six internal sources of foreign origin; in 5 bases, 5 forces, there are wisdom and wisdom; in 7 senses, there is a sense of dharma; in 8 righteous paths, there is right view,
The impact of intelligence in the liberation process is so rich and varied that there are many different nouns to name the minds. As a form of knowledge across the formula, idea of knowledge across the idea, the idea of knowledge across the mind, win triknow through meditation, wisdom knows through wisdom, willow knowledge is a knowledge of the freed.
In the Canki, No. 95, Central, the Buddha described the process of seeking the truth through wisdom. This process consists of 15 stages. First of all, go to find a master, find a person who does not have the dharma, the dharma, and the dharma, without the actions of the body and the mouth, the mind that is greedy and dominated. When he preached, the dharma was profoundly difficult to see, delicately, and could not be taught by a person who took part in the yard. At this point he started to believe, and the 14-dharma process is described as follows: "He was born with confidence in that master. With faith, this person comes close, when he comes close to being close to his relationship. Because of the close relationship, so the ears, the ears of the person who hears the dharma After listening to the life of the Dharma, then understanding the meaning of the dharma is sustained. When the dharmas are happy to accept, wish to be born. When the desire to be born immediately tries. After trying to consider it. After trying to consider, he needs it. While the crystal needs him to attain the ultimate realization of the truth. And after entering that truth, with wisdom, he sees. To this extent is the enlightenment of truth. "(Central II, 519, new set) so the wisdom in the process of enlightenment truth is the basic element to be enlightened and liberated.
Another feature of Buddhist Ethics is to build a lifestyle that is in harmony with nature and makes the living environment both healthy and beautiful. We see the Buddha being born outdoors, under a tree, in the outdoors, under a tree, preaching for the first time outdoors, in the deer garden, and also passed away, under Tree of Ta La Song Tho. The life of the monks, his disciples are also often the life in the mountains, far away from the city, and showing the remaining caves such as Ajanta, Ellora, Kanheri are deep in the mountains, determined. Moral religious life is always in harmony with nature, with mountains and forests. In Vietnam, Yen Tu Pagoda, Huong Pagoda is built on a rocky mountain, or hidden deep in the jungle. Like most Vietnamese temples, every temple has a garden, and a flower garden also has a nursery, There are also lakes, there are fish that swim through the pool again. These images prove one thing that the life of monks according to Buddhism is to live in a pure natural environment, in harmony with the surrounding scenes, peace of mind in harmony with static things, the moon stars enlightening meditation center. There is an image depicted in the Sutra 2, p. 336, saying the Buddha's inspiration, when he felt alone living in the vast universe: "When we are walking on the road, in front of us, no one is seen, no one is seen behind us, until then I feel peaceful" .
In the following sutta, we see the Buddha relieved and happy when he sees the Male-stilts living in the forest, whether sleeping or not meditating. On the contrary, he was not relieved to see the Male-stilts sitting in meditation in a temple near the village, because he was near the village who could be harassed by novices or lay people for meditation. And the Male-stilts have fallen asleep in the forest, all fall asleep and meditate again, no one is vandalized:
"Here, this Nāgita, we see a Male-stilts sitting meditation at stay in the end of the village. Hey Nàgita, about him, I think as follows: This person considers the garden or the sa man to break the beat If so, make him out of meditation, so, this is Nāgita, I do not have the joy of residing with him.
"Here, this Nāgita, I see a Male-stilts are sitting asleep in the forest. Hey Nagita. I think about him as follows: Now this fake Religion, after the paragraph except sleep on fatigue, will working on the idea of the forest or attaining one-pointedness'. Therefore, Nagita, we are happy to reside in the forest of the Male-stilts. " (Tang Chi II, 335-336).
Buddhist ethics has been a harmonious lifestyle with nature as well as a harmonious lifestyle with people. So we are not surprised when Dandapàni asks how he views and teaches what he said: "According to my teaching, in the world with gods, demons and divine beings, with the monk, the Brahmin, the gods and the human race, there is no argument with anyone in life (Central III, 109, 109A). Buddha:
"The Male-stilts, I do not have a dispute with life, only a life of conflict with Me. The Male-stilts, He said the French do not dispute with anyone in life." (Samyung III, 165).
The Buddha pointed out that sex is the source of conflict and war, and so he taught his disciples to use wisdom and meditation to dominate the sexes: "The monks, do exercise, because sex makes love, because sex causes causes, because of sexual desire to cause humanity, the king contends with the king ... his mother contends with children, he contends with his mother, his father contends with his son, he contends with his father ... "(Central I, 87). Another cause of struggle and conflict is the comparison between oneself and people, whether others are equal to themselves or better than them, or losing to themselves. So the Buddha taught:
"By, winning or losing me, So fighting starts; All three do not move, Bang, victory does not arise". (Tuong Ung I, 15)
The best method to stay away from controversy and conflict is not to give rise to arguments, delusions, wrong views. And in case they start up, the best attitude is not to be happy, welcome and accept them. The Buddha taught: "The Male-stilts, for whatever reason, some delusional haunts haunt a person. If there is nothing worth celebrating here, it is worth celebrating, obeying, such time. is the endless part depending on the age, the field depends on the subject, the subject depends on the subject, the mind depends on the person, the side depends on the person, the person depends on each other, the ignorance and the dependence, the end of the body, accepting, fighting, avoiding the argument. It is here that these evil unwholesome evil are destroyed without redundancy. " (Central I, 110). War takes place infinite suffering for everyone. Winning resentment, suffering and suffering, the best method is not to use war to resolve conflicts, to use peaceful methods to end disagreements and conflicts. Therefore, the saints have renounced their families, ending all arguments with anyone. Buddha's words say:
"Winning the battle of resentment and resentment of suffering and suffering. Whoever despatches defeat and falls away, President enjoys peace and happiness". (Samyutta, 102)
"The Holy Family leaves the family, Travel does not reside, For the people in the village, Do not act as a corollary, Great no desire, No false hope, End all arguments,Real just with someone ". (Samyutta III, 14)
When the Buddha established the first Sangha, he focused on making some basic precepts to ensure a harmonious life between the monks. Therefore, he taught 6 methods to memorize or 6 harmonious dharma, to build the relationship between beings, living together in harmony as water with milk, looking at each other with loving eyes: "There are 6 measures that need to be remembered, to create love, to create respect, to bring harmony, to not argue, to be unanimous. Here are the monks, Male-stilts an stay from the body. onions ... from the onions ... from the will to the dignitaries, both in front and behind. Again, the Male-stilts, for the material that is received lawfully and legally until the material objects received in the average bowl, Male-stilts are not people who do not share the material collected so, must be the one sharing with the dignity of virtue has virtue ... Again this the Male-stilts, for the precepts that do not violate, no blemishes, no cloudiness, no filthy, liberation, are the people praising, not being attached, brought to meditation, Male-stilts live t practicing in those precepts with the dignitaries, both before and behind ... Again, these monks, (Trung Bộ I, 321B).
When the Sangha argue and fight, the Buddha had a straightforward and fierce rebuke: "What are the monks and nuns, what do you think? While you live in competition, debate, struggle, hurt each other with weapons and tongues, while at the same time you can stay from the body ... from the act ... from the will to the dignitaries, both before and behind your back? Sun, no .... So, these idiots, by knowing what, by seeing what you live, compete, fight each other with weapons and tongues, and you don't sympathize with each other, don't accept receiving sympathy, not reconciling themselves, not accepting reconciliation, like these foolish people, you will suffer unhappiness for a long time ” (Central I, 321A-321B).
A common practice of Buddha taught to nurture loving people for Buddhists is the four immeasurable method of teaching (4 offense) described as follows: "He abides, turns a complacent with the heart. from ... compassion ... joy ... discharge, so is the second, so also the third, so the fourth. So the whole world, above, below, across, all throwing the land, along the borderless border, he was able to stay satisfied with the heart of friendship with the discharge, the boundless generosity, no hatred, no yard. " (Central I, 38).
Yourself immeasurable This paragraph is unforgiving hate, thanks to kindness paragraph is anger, because compassion paragraphs are harmful care, thanks to the wedding segment is interested not optimistic, thanks equanimity paragraphs hatred : "There are 5 elimination faith hate This, here the Male-stilts have an unhappy start up, need to eliminate completely ... in anyone who is angry is born, in that person, from need to practice ... need to practice ... discharge need to practice ... unconscious mindless mindfulness need to practice ... in that person, that karma created by himself must be established " (Tang Chi II, 194-195). Thus the mind of Buddhism extends to all sentient beings, including small insects, charming plants.
The last characteristic of Buddhist Ethics is an unselfish lifestyle, a profoundly profound philosophy, both helping people to be self-reliant, free from the dominance of the human body and the world, and overcome suffering. , melancholy, caused by the impermanence of self and the world, is both the way to the mind of liberation and wisdom of liberation.
First of all, the Buddha raised six human ants as presented in the Sutra Sutra (22, Central). That is, the form, the feeling, the thought, the consciousness is mine, the self, the self, and the self and the world after death, we will often hang, often forever. First of all, the Buddha distinguishes between ordinary people who listen to the saints and the saints who listen to many, who are ordinary people who accept the six ants of this country, and the saint who listens to many times. Then the Buddha spoke of the absurdity of accepting ego as described in Sutra 66, No. 148, Trung Bộ 3: "If the eyes are self, then it is not reasonable. it must lead to the conclusion of 'Self-birth and death in me.' So if anyone says: 'The eyes are self', it is not reasonable. (Central III, 474-475). The same is true for other methods. The General Selflessness adds, watching 5 aggregates is unacceptable self, because for our body, we do not have the power to want our body to be as we want. Therefore, it is impossible to see the five clinging aggregates as self. Then the Buddha spoke of the dangers of suffering from accepting ego: "Whoever initiates the thought, what is certain of me, is definitely no longer mine, certainly I cannot get it. Think like So, he was melancholy, crying and crying, beating his chest to unconsciousness " (Central I, 136A). If it doesn't think that way, then it won't be melancholy. Those who believe that after death, we will often hang, often forever, and when listening to the Buddha or disciples of the Buddha preaching, subtracting all ants, net only the actions, renouncing all births , except for the thirst for craving, the time when he was sad, he lamented and cried and pressed his chest to go unconscious, thinking that he would be destroyed, no longer exist. So all suffering arises because of the five aggregates that are ours, ours, our self.
In order for people to be aware of the five aggregates of non-self, the Buddha asks a number of questions: "Is identity often impermanent? What impermanence is suffering or perversion? What is impermanent, suffering from degeneration, whether Is it reasonable to consider my identity, me, to be my self? " . The answers, of course, confirm that identity is impermanent, suffering, non-self, as well as other aggregates. Then the Buddha came to the conclusion, encouraging the Male-stilts to observe: "The Male-stilts, any dharma. What kind of feeling ... what kind of thought ... which action ... how is the past, the future, the present, the inner or the outer, the rough or the noble, paralyzed or win, far or near all of it: "This is not mine, not me, not my self-deprecation" (Central I, 138A). bored for identity ... for life ... for thought ... for onions ... for consciousness, because boredom should be greedy, so greed should be liberated. He knows that he has been freed, he knows: "Being born, the action has become, the action has been done, no longer returning to this state" (Central I, 139). , the witnesses witnessed the result of the Holy Eucharist, and witnessed the result of the time when all suffering was dissolved u completely destroyed.
Here we can confirm that Buddhist ethics is an unselfish, non-selfish way of bringing happiness and peace to all beings. There is a new recklessness that upholds the supreme position of man towards a clean, unclean life. There is no self to achieve a good life to avoid evil doing good. Having an unselfish life can really be peaceful and peaceful. There is no-self to go along with liberation from suffering, from birth and death of the brain. There is a new selflessness that helps the mind to develop the ability to end the contraband or the fetters. There is no self to carry out a life in harmony with nature, with the outside realm. There is no self to accomplish a life of harmony, sympathy, mutual affection. There is a new selflessness that builds a compassionate life. There is no self to accomplish a moral life that the Buddha wants to make right in this life,END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.14/5/2019.
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