The teachings of the Buddha are so pure, noble and transcendent that they will become useless for the masses if they cannot be applied in everyday life, in this modern world. But if one understands correctly the Buddhist philosophy and does not follow the words, then surely everyone will be able to practice and practice in the home life.
Some people can practice easily in the deserted, far away from society. But for others, that solitary lifestyle can be heavy and painful for the mind and body; Of course, such a way of life does not benefit mental and intellectual evolution. Righteous renunciation does not mean to leave the body outside the secular circle.
In the Sutra of Sutra (Majjhima Nikaya, p.30, 31), Venerable Phipiputra (Sariputta), the servant disciple of the Buddha, taught that one person lives in the forest to practice austerity but is full of bad thoughts, messy; another person lives in the countryside or the city, also practices asceticism, but contrary to his mind is pure, not evil, messy. Of the two people, who live cleanly in rural or urban places is more noble and respectable than those who live in the forest with a dirty mind.
As usual, it is thought that it must be avoided to be able to practice the Buddha's teachings. That's not true. It is just an unconscious fallacy to refuse. In Buddhist literature there are many evidences that have many men and women, living in families, practicing the results and obtaining Nirvana.
Also in the Sutra Sutra (Majjhima Nikaya from p. 490), it is known that Venerable Vacchagotta asked the Buddha: "Bach The Blessed One has a male or female layman who lives among the family, following the teachings of Do you get the result and reach the higher result? " - Buddha asserts: "It is not only one or two, or one hundred, or two hundred, or five hundred, there are many lay people, male and female, living among families, practicing the dharma of Tathagata has achieved results and achieved high results ".
There are healers and likes to seclude secluded places, away from reputation and excitement; but it is very rewarding for those who have the courage to practice their religion among their fellow citizens to support and help them. In some cases, it is also useful, for some people to live a solitary place to cultivate the mind as a preliminary practice stage, to become strong when returning to serve others.But if there is a person who engages in a solitary place just to seek personal happiness and for his own liberation, not caring for his fellow man, then that is certainly not true to the principle Buddhism, a religion based on love, compassion and life-giving.
One may ask: "If the Buddha's teachings can be practiced in the home life, why did the Buddha even establish the Sangha Church?" The Sangha Church was created for those who have the will to sacrifice their lives, not only for their spiritual and intellectual development but also for others. It is impossible to rely on the layman to burden a family, hoping that they will sacrifice all the time to follow others;meanwhile, a monk who has no family responsibility, no longer attached to the world, is qualified to sacrifice his whole life to bring happiness to many people, according to the teachings of Buddha.Therefore, through history, not only temples have become a spiritual center but also a research center and cultivating virtue.
Buddhist monks live together in pagodas in urban and rural areas. In all Buddhist lands, teachers must live alone, except for a few in Nhut Bon and Tibet.
Monks in Buddhism are not allowed to have their own property, except a little less to be weak.Teachers have the right to use the Church's property, passed by believers. Therefore many pagodas and temples are famous pagodas, and land is used for the purpose of restoration. Monk Bhikkhu and the temple are all sponsored by believers. They offer everything they need.
In the past, the monks went on to beg for alms from house to house. With the change in the modern economic situation, the procedure gradually ceased to apply. However, the tradition of begging for food, especially in Theravada Buddhist lands such as Sri Lanka, Burma, Thailand, Cambodia, etc. remains.
The mission of monks in urban and rural areas has two:
2. Teach children to apply for study at the temple; transmission of gender and teaching of devotees; temple renovation; the sermon in the days of good faith achievements and worshiping the Buddha; organize holidays; founding social relief organization. There are also monks in the forest, not communicating with society, only cultivating meditation.
In the Sutta Sutta (Sanh Sanh), belonging to the School of A Ham (Digha-Nikaya) has indicated that the Buddha valued the lives of lay people, their families and their close relationship with the commune. Assembly
A young man named Sigàla is in charge of the six-way worship of East, South, West, North, Up, and Down, due to the father's death before his death. The Buddha told the young man that the noble discipline of Tathagata (Ariyassa Vinaya) defines these six directions differently: Orientation is the parent; South is the teacher; West is the wife and children; North is friends, relatives; Under direction is the maid; On the top is the angry Sa Mon. Buddha added that people must respect those six directions. The term noun (Namasseyya) uses this place very meaningful, because when respecting something, it has a sacred, noble, respectable and respectful character. Six categories of people in the family and society, as mentioned above, according to Buddhism, are considered "inalienable", respectable and respectable. So how to respect those six classes? The Buddha taught to fulfill their duty to them and he taught him the same thing:
1. Parents must be respected by a child like Brahma - Heavenly Pham Thien (Brahmàti Bátà pitaro).The word Brahma follows the threshold of Indians as the great Divine Person. The Buddha taught his son to honor his parents as the ultimate Divine Person, so today in the Buddhist family, he made me wholeheartedly respect his parents from tomorrow to afternoon. They find themselves obliged to keep up their duties to parents: especially good attentive care during old age; offering everything that is essential to parents; keep the family's reputation; maintaining a parent's career: doing everything charity, giving advice to create a blessing for parents of deceased parents.
The duty of parents to children is: to teach them to stay away from the evil path; guide me to do good things; train your child to follow a noble education, engage your child in family morality and share your child with you at the right time, right.
2. The division between teachers and students. - The game must respect and obey the teacher. If necessary, support the teacher; diligently studying.
He had to wholeheartedly teach and practice the game for a worthy person; Send games to your close friends and try to take care of the game with a solid job.
3. Destiny of husband and wife - The relationship between husband and wife is seen as a sacred path, as a must-worship, called Sadàra Brahmacariya, meaning "their life is sacred" . It should be noted once again that the term Brahma used here indicates that high respect must be expressed in the couple's affection. Husband and wife must be faithful, respect each other, wholeheartedly support each other.And the part of each other's treatment is that their husbands must always respect their wives, respect their wives, love and be loyal to their wives, raise their status and follow their wife's interests, to please their wives, to purchase jewelry as a gift for his wife. (The Buddha did not forget to present the gifts that the husband must give to his wife because he understood and tolerated the profound feelings of the secular people).
The wife must take care of the family; warmly welcoming guests, friends, relatives of her husband and maid. I must love my husband and keep my life with my husband. Must preserve wealth. Must be wise and brave in all activities.
4. The relationship between a close friend and a neighbor. - Must welcome each other warmly. Help each other wholeheartedly. Must use good and polite words. Have to worry about happiness for each other, treat equally, not fight; Help each other in the tribulation.
5. Incident of employers and employees. - the landlord as well as the person who hired the servant have many duties for the family and the employees: not entrusting any work without talent and ability to the people under their own hands. Remuneration must be paid. Care and supply of medicines must be taken care of when workers are sick. Gifts and money must be given on important occasions.
In return, the family member and the maid must be diligent, diligent and spoiled. No deception, space greed. Be diligent in work.
6. The relationship between monks and lay people. - With a benevolent and respectful heart, lay people always pay attention, provide necessary supplies for the monastic ranks, for the monks.
Practitioners must be compassionate, teach only the knowledge and teachings to the lay people; guide them on the path of good, advising them to alienate evil.
The life of the layman, in the family as well as in the society, is set out in the noble rule of the Eightfold Path and is also closed within the framework of the Buddhist life according to the above-mentioned word of the Buddha. .
It is because of the noble lifestyle of lay Buddhists that in the Journal of Jhana (Samyutta-Nikaya pp. 234), it is recorded that the King of Heaven and Love (Sakka) has stated that not only does he honor them. The monk lives a holy life, but He also respects lay people (Upasaka) who do charitable deeds, live morally and take care of their families in a proper way.
Wanting to be a Buddhist does not need to organize a ceremony at all. There is no need to be baptized.(But wanted to be a Bhikkhu, a member of the Sangha Church, to master the precepts and be educated for a long time). Knowing the Buddha's teachings, knowing that the doctrine is the right path and please try to practice, he is an element.
But according to a tradition also applies in the Buddhist lands, who are seen as Buddhists who have taken refuge in the Three Jewels and sustained the Five Precepts (Panca sìla) without killing, not stealing, without adultery, Do not lie, do not use intoxicating substances. In front of a Buddha statue or a relic Stupa, the people of Quy Gioi kneeled together and reverently repeated the transmission of the Precepts of a Bhikkhu. Also there is no other celebration. Buddhism is a way of life. It is important to practice the Eightfold Path. But of course, in Buddhist lands there are also good and simple ceremonies. In each pagoda there is often a Stupa (stupa or dàgàba) in the shape of an arc, in which worship the Relics of the Buddha, a Bodhi tree (Bodhi or Bo) commemorating the Bodhi in Bodhidharma ( Buddhagaya), where the Buddha became enlightened and a temple worshiped Buddha statues (Patimà ghara). These three objects are respected in the order mentioned above. Good faith often comes to the temple during the first, eighth, full moon and twenty-three days. They knelt before one of the three churches mentioned above, lived in Tam Quy and Ngu Gioi, then lit lamps, offered cotton, offered incense; Read the homage to Tam Bao (Gaha) praising the Buddha, Dharma, and Sangha. It is not prayers as the theologians, but only praise and remembrance of the Buddha who taught the righteous path to life. then they entered the auditorium to listen to the sermon. but just praises and remembrances The Buddha taught the right path to life. then they entered the auditorium to listen to the sermon. but just praises and remembrances The Buddha taught the right path to life. then they entered the auditorium to listen to the sermon.
By the day of the full moon and the first, thousands of Buddhists who were born in the Uposatha-Sìla (Atthanga-sìla) were: not killing, not stealing, not sexually assuming (married couples eat together), not lying , do not drink things with intoxicating substances, do not eat in the afternoon, do not sit on a high bed, spread wide, do not sing and dance, do not wear garlands, do not wear aromatic oils. Usually, all day and that night they stay at the temple, meditate, listen to the dharma, watch the sutras and comment.
The biggest ceremony to celebrate the full moon day of the May calendar year (the full moon of the fourth lunar month), is the Vesak celebration, commemorating the Buddha's birthday, the Great Day and the Great Nirvana of the Buddha - commonly known as the Three-Day Feast. At that time, townhouses, pagodas, roads all had six-color Buddhist flags, flowers and lights. Both thousands of Buddhists, men and women, all children come to the temple. Hundreds of rice shops organized by associations and mass organizations treat guests to the Buddhist pilgrimage. A spirit of charity, chivalrous, sociable, peaceful and cheerful jubilantly in the folk.
Buddhism does not have a "Baptism". But when a child was born, his parents carried him to the temple, called the departure day, leaving him under the statue of Buddha, and asking monks to chant blessing him. Before the birth of the child, people invited the monks to chant peacefully, blessing the mother.
The monks in Buddhism do not celebrate at the wedding, because the marriage is an incompatible ceremony for the celibacy of monastic orders. But if you want to give it a little religious character, people often invite young men and women to come to recite the blessings. The monks never attended the wedding. However, before or after a couple of days, the homeowner usually held a ceremony of offering a monk's offering to the dignitaries and on that occasion a monk came to preach a Dharma period, recalling the Buddha's words and advice newly married couples live together peacefully in order to build family happiness.
The monks again went to the place of mourning, prayed and prayed for the blessing of the dead and preached comfort.
When people are sick, relatives often invite monks to chant An Good (Paritta or Pirti). Two or more Bhikkhu, with a gentle, touching voice, recite the Pali texts, pray for peace, bless the good male and female believers who are regular in Buddhism. Most of the temples sometimes hold a public Cau An ceremony for the monks. These ceremonies can last for days and nights, for a day or two or for a week or longer.
There are many other festivals and customs. Although it does not need to be weak, it also has the effect of satisfying the aspirations and faiths of the people who are still mentally and mentally inferior, to support them on the path.
Those who believe that Buddhism only cares for supreme ideals, moral doctrine and supernatural philosophy without knowing social happiness and disregarding the economic life of the people, those people misunderstood. Focusing on the happiness of all kinds, He thinks that there will never be happiness outside a pure life based on moral and spiritual elements. And He also knew that it would be difficult to build such a life without the favorable physical and social conditions.
Buddhism does not consider ecstasy blissful as an absolute end; it is just a means to reach a higher and more noble goal. But it is a necessary means, it is essential to attain a more noble purpose for human happiness. Therefore Buddhism recognizes that there must be minimal physical conditions necessary for spiritual success; so is a Bhikkhu in a solitary place to meditate.
The Buddha did not separate the complex components of life from the social and economic hinterland.He sees it as one, in the social, economic and political aspect. The doctrine of the Buddha in morality, spirit, philosophy has been popular but few people know it, especially Westerners, the social, economic and political doctrine, although the Buddha mentioned it. a lot to those topics. Anyone can find many places in the Dharma Sutra. for example, in the sutra:
The Sutta Cakkavattisìhanàda Sutta (Transfer of the Holy King of the Lion Lion), Sutta No. 26 of the School of A Jaw (Digha-Nikaya), states that the poverty (Dāliddiya) is the result of moral and moral corruption. evil such as theft, greed, rape, resentment, cruelty. The kings in the time of ancient times, as well as the existing Governments eradicate crimes by punishment. In the Kutadanta-Sutta sutra, which is also part of the School of A-Ham (sutta No.5, the La motto), it is noted that all punishments are in vain and never take effect except for sin. On the contrary, the Buddha advised that if you want to give people to abandon the sin of sin, you must improve the economic condition of society. It is advisable to help breed and all the necessary farming materials for the tenants, for the peasants;helping capital for merchants and unions; pay proper remuneration for labor. When the people are helped with the means to make enough profits, they are satisfied, not worried about sorrow; Of course the country will be peaceful and no longer steal and murder.
Because of that, the Buddha reminded every layman to be careful to improve the economy. This of course does not mean that the Buddha accepts people to store their money with greed, love, because it is contrary to His basic doctrine. Buddha also does not accept any means in raising the network. There are several occupations, such as gun casting and gas trading, that the Buddha considers to be a damaging network.
One person, the name Aghajanu, came to the Buddha the other day and asked the Buddha: "White Buddha, we are ordinary people with lay people, living with family and wife and children, Could it be that Sun would teach them one way?" dharma leads us to the present happiness and heaven? "
The Buddha said that there are 4 measures to bring people to happiness in the present life:
2. Maintain the righteous profit made by his forehead sweat (Àrakkhasampàda), which means not to let the crook steal. This is a prudent thing to have because of the complex organization of ancient society.
3. Must have a good friend (Kalyànamitta), faithful, educated, moral, generous, intellectual to help me maintain the path of righteousness and alienation.
4. Must be used in moderation, depending on your income; not squandering; not dull, that is, should not be hoarded because of hissing fertilizer and should not let go of luxury, or in other words, have to live in moderation with his career assets (Samajìvikatà).
Then the Buddha taught four virtues to bring the layman to Heaven's happiness:
2. Do not kill animals, do not steal, do not deceive, do not commit adultery, do not lie, do not drink drunk things (Sìla).
3. Must give alms, generosity, no attachment (Caga).
4. Must declare wisdom (Pannà) to eradicate the origin of suffering to reach the Nirvana result.(The above-mentioned Buddha has been recorded in the Anguttara-nikaya, Tang Nhat A Ham, from page 786).
Sometimes the Buddha taught only about the problem of saving and consuming money. As in the Dìgha-Nikàya III, tr.1 15 (School A Ham), the Buddha taught the young Sigàla to dispel a quarter (1/4) of the money to spend daily; spend half (1/2) to promote the trade and private angle (1/4) to prevent uncertainty.
The Anguttara-nikaya (Tang Nhat A Ham), p. 232-233, it is said that one day the Buddha preached to him the Level of the Independent (Anàthapindika), the millionaire, his faithful disciple, established a famous temple, the Jetavana temple (Ky Vien) at the Sàvatthi citadel (Xa Xa), the four happy things of the lay people:
2. The second happiness is to spend freely for me, my family, my friends and relatives and for good works (Bhoga-sukha),
3. The third happiness is without debt (Anana-sukha).
4. The fourth happiness is to live an upright, clean life, not create evil by thought, words and actions (Anavajja-sukha).
It should be noted that the first three forms of happiness arise due to economic resources. On that occasion, the Buddha reminded the chief of the author that the material and economic happiness not equal to one-tenth (1/16) of spiritual happiness is the happiness created by a pure, honest life.
Through the above teachings, we see that the Buddha sees material comforts as a factor for the life of many kinds, but He does not see progress as a fact, certainly, if That progress is only materialistic but lacks a spiritual and moral foundation. While encouraging material progress, Buddhism emphasizes on the development of moral and spiritual nature, to create a happy, peaceful and contented society.
The Buddha not only taught people to apply a policy of non-violence and peace, he also went to the middle of the battlefield and directly intervened to suppress a battle, when the two akya and Koliya peoples were fighting each other. , the contingent of warriors fought to solve the problem of using the water of the Rohini river. And also because of the reconciliation of the Buddha that King Ajatasattu (A Soap) does not invade the kingdom of the Vajji lineage.
During the time of the Buddha's existence - as it is today - there are many rulers of injustice. Tax collections were increased too much and the punishment was very cruel. People were oppressed, exploited, tortured, killed. The Buddha was extremely sorry for the persecution. The Dhammapadatthakathana Sutra recounts that the Buddha always pays attention to the issue of organizing a humanitarian administration. His opinions were used in social, economic and political regulations during that period. He only showed that all a country is depressed, miserable and miserable when people who hold national networks, such as kings, gods and mandarins are too corrupt and unjust. In order for the country to be peaceful and peaceful, the rulers must be just and righteous. The principle of establishing a righteous government was expressed by Buddha in "Ten Parts of the King's". (Dasa-Duyệtja-dhamma), recorded in the commentary Jàtaka I (Precursor Story), p. 260, 399, - II, tr. 400; - III, p. 274, 320; - V, p.119, 378. The noun King (Ràja) can be defined as "Government" today. Therefore, the characters who stand out are responsible for driving any national boat, from the National Chief, the Prime Minister, the Minister, political experts, legislators, to administrative officials, etc. . Should apply "Ten Parts of the King":
1. The first part is the virtue of tolerance, generosity, charity. The Head of State must be a non-participant, non-interested in the wealth of wealth, but must be willing to bring happiness to the people (Seamless).
2. Must have noble moral conduct (Sìla) is not to kill, not to lie, space to take part, not to take advantage of others, not to commit adultery, to not say things that are disguised, to not drink drunken substances. Thinking about at least keeping the Five Precepts.
3. Sacrifice all for the benefit of the people (Pariccàga). Be willing to sacrifice the happiness, name, reputation and life for the rights of the people.
4. Thanh integrity, righteous (Ajjava). No fear of pressure and no special preference for anyone while on duty. Must be honest in will and not deceive the masses.
5. Cute, moderate (Maddava). There must be a soft, gentle nature.
6. Strict, serious in habit (Tapa). Must live simply, not to be attracted to luxury. Must know me.
7. No jealousy, no evil, no hatred (Akkodha). No resentment, hatred for anyone.
8. No violence (Avihimsa). Not only does anyone harm anyone, but they must actively show peace, try to avoid and prevent war and all that causes violence and killing.
9. Perseverance, forgiveness, mockery, understanding (Khanti). Must be able to withstand challenges, difficulties, humiliation and not be angry.
10. Do not resist, do not make deadlock (Avirodha). It means not to resist the will of the people, not to prevent any measure that can bring happiness to the people. In other words, one must be in harmony with the people.
(It should be noted that the Five Rules, called Panchasìla in India's diplomatic policy, are consistent with the Five Precepts of Buddhism, which Asoka had previously done in the rule of He, in the third century, before James.
Happily, instead of any country, those who possess such noble character are ruled. And this is not a passion, because there were already kings, like Emperor Ashoka of India, who founded the kingdom according to the Buddha's opinion.
The Buddha taught: "Never take revenge and wash your hatred. Hate to wash with forgiveness. This is an eternal truth." (the Dhammapada I, p. 5).
Also in the Dharma of XVII and tr.3, the Buddha taught: "To overcome anger by tolerance, aggression by gentleness, selfishness by almsgiving and lies by truth".
People can never be happy when they desire and desire to conquer, oppress their neighbors.
The Buddha taught: "The victor causes hatred. The loser must be arduous. Those who give up victory, defeat, will be happy" (Dhammapada).
"The only victory that brings peace and happiness is to win yourself. People can win in the battle of the enemy, but those who overcome themselves are the only victors." (the Dhammapada VIII, p. 4).
It is a consolation, a hope and a belief that in the present time, at least one Lord, prestige in history, courageous, credible, has an initiative to enforce any policy. violence, peace, charity, domestic as well as foreign, on an immense territory, like Emperor Ashoka of India, a third-century Buddhist believer, before Jacob, named "The Beloved of Chu Thien".
First of all, Emperor Asooka imitated the king's father (Bindusàra) and the inner family (Chandragupta) dreaming of being a hegemon in all of India. On the other day, the Ashoka took the great hero to conquer Kalinga, to merge it into the kingdom. Wanting people, the class died, the class was injured, the class was arrested and tortured. But after that, Hoang De A Duc became a Buddhist and changed completely due to the teachings of the Buddha. One of the most famous examples of stone carving (Indictment No. XIII) is still readable, Emperor Emperor Aso recalled the conquest of Kalinga, revealing His remorse and remembering the massacre of Kalinga people. He was very heartbroken and promised that from then on no longer could he draw his sword to conquer and hope for all sentient beings to apply the policy of nonviolence, stoicness, selflessness, calmness and kindness. "The beloved of Chu Thien" (Ashoka) sees this policy as a noble victory, a victory caused by "Piety" (Dhamma-vijaya). Not only did Ashoka give up the war, but he also expressed his wish to let his children do not go out to invade, to spare the "invasion by Piety". It is very noble for Nhon and Chu Thien.
This is a unique example in human history. A great conqueror, who holds the power in his hand, is still full of health to expand the border further, but renounces the war, renounces violence and returns to peace and non-violence.
What a valuable lesson for the present world. The Emperor of a great kingdom publicly renounced war and violence to apply a policy of peace and non-violence. History tells us that no neighboring monarch had a chance to take advantage of Emperor Asoi's policy of Piety, to declare war on him, and to go through that dynasty without a rebellion. at all. On the contrary, the whole country was able to enjoy peace and it seemed that the neighboring independent states all agreed to Emperor Aoka's lenient rule.
Buddhism advocates the organization of a society that does not acknowledge the destructive struggle to gain power, a society of security, peace, no winner and no one to lose, a society where all persecute innocent people fiercely accused, a society that only respects those who win over themselves and does not respect anyone who conquers millions of people with weapons and economy, a society that knows how to bring friendship together vengeance, taking charity to return to evil, a society where hostility, jealousy, malice, greed cannot poison the spirit of the people. There compassion will be the motive of action; where all sentient beings including subtle insects will be treated fairly, respected, loved, a peaceful society,
-ooOoo- END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.8/5/2019.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.
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