Dhammapada Sutta
(Khuddaka Nikaya - Sutta Pitaka)
Buddhist morality through the Dhammapada
A - INTRODUCTION.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
When it comes to Buddhism, people immediately think of morality, an upwardly lifestyle that brings happiness to themselves and to the person whose enlightenment, Buddha, has liberated and propagated that life to all living beings. hurt.
Along with the ups and downs of human history, Buddhism is always ready to support gracefully. Up to our time, at the beginning of this 21st century, technological science has brought many material comforts to humans so much terrible disaster.
The natural environment is destroyed, the crime war is increasingly using sophisticated and brutal means of murder, the society is becoming increasingly depraved, a small part of mankind lives "heaven" more than "nature" Street"; and a large part of life - or rather a tragic death - in poverty, disease ... just like "hell". Naturally, we do not condemn science and technology. Scientific and technical advances are the indispensable rule. And the more we do not blame the inventors, who are the elites to whom humanity is proud. The problem is in the correlation between science and ethics. It is thought that pure scientific thinking eliminates every emotion, every sentiment; There is no love here, hate or dislike, good or bad, or bad, but only true or false compared with reality. It is the characteristic of the modern West that has formed over a long process. With that mindset, it is difficult for people to sympathize with morality. And because science has evolved over the past centuries to dominate and conquer people, it has formed a very popular scientific psychology. It is believed that science creates all values, apart from science, there is no significant value. That kind of thinking is the main reason that makes ethics lower prices. True to the words of the Venerable Tuyen Hoa during the New Year celebration in the United States in 1994: "Humanity can be destroyed tomorrow. This destruction is not caused by natural disasters or wars but by people gradually losing. go to human morality ". Given this situation, as a messenger of peace and peace, Buddhist morality needs to be investigated more deeply, promote stronger and need universal in the masses. In order to prevent criminal acts; build exemplary ethics; create a peaceful and peaceful society; draw practical and vivid lessons, then coordinate with modern civilized ideas, create a humane, liberal and progressive ethical education to guide people to a more complete life.
Buddha, a perfect teacher, is a golden mold, is the moral standard for human life, for those who study his conduct. His deeds, words, and thoughts, which were gathered in the three Buddhist funerals, Sutras, Laws, and Abhidharma, are typical teachings on morality, about a peaceful and liberating lifestyle. For the Buddha, a virtuous life is a happy life, a happy life is a virtuous life, so his teachings always include the precepts, morality, wisdom and the foundation of morality.
The purpose of the Buddha is to guide sentient beings to the realm of liberation and bliss, ie Nirvana. Of course not everyone reaches that goal. But that is also the goal for everyone to reach. On the way to that goal, some go a lot, some go a little; it all depends on each person's study effort and self-discipline. But anyone who volunteered to follow that path gradually discarded evil, and became better and better.
In the Buddhist Tripitaka, we cannot help but mention the Dhammapada, of the Pali canon. According to the classification, this business is included in 15 business under the Ministry of Business (Khuddaka-Nikàya) as follows:
1) Khuddakapàtha, 2) Dhammapada (Pháp Cú), 3) Udàna, 4) Itivuttaka, 5) Suttanipàta, 6) Vimànavattha, 7) Petavatthu, 8) Theragàtha 9) Therìgàtha, 10) Jàtaka, 11) Niddesa, 11) Niddesa , 13) Apadàna, 14) Buddhavamsa, 15) Catiyapitaka.
And the Pàli classics include 5 Nikàya (set): Dìghanikàya (The Sutta Pitaka), Majjhimanikàya (Sutta Pitaka), Samyuttanikàya (Samyutta Nikaya), Angutaranikàya (Section) and Khuddakanikàya (Sutta Pitaka).
The Dhammapada contains short and meaningful statements of Buddha through 300 different educational cases during his 45 years of sermon. This sutta contains teachings on philosophy and morality to perfect the morality and bring practical benefits to the practitioner. The simple but profound teachings in the sutta make us feel peaceful and happy by the virtues of compassion, joy, calm ... that help us optimistically rise up between the narrow, narrow-mindedness. , sorrow, madness of the impermanent
With the desire for human life to be peaceful and happy, the writer chose the topic: Buddhist Ethics through Dhammapada as a graduation thesis.
Although trying really hard, but the ability is limited, the writer expects the professor to guide you and your highness to teach more. The writer is extremely grateful.
B - CONTENTI. CONCEPT OF ETHICS.
I.1) What is morality?
According to the Vietnamese dictionary, defined by the Hanoi Language Dictionary Center, Vietnam - published in 1992:
"Ethics is the standards and principles recognized by the public opinion regulating human behavior and relations with each other and with society."
According to the Vietnamese dictionary, Social Science Publishing House, Hanoi, published in 1977:
"Ethics are principles based on the political regime that establishes relationships between people and between individuals and societies to protect the economy and society."
Thus, in many respects, morality is not an abstract category but a historical category. Because once the form of social structure and economic base changes, so too will morality.
In the description of existential philosopher M. Heidegger: "Ethics is a field of people whose behaviors, interests, emotions are shared between one person and others according to goals and objectives. certain criteria related to the freedom and complex order of the community ".
The famous moralist Bandreladre said: "Human morality is the ability to serve voluntarily and freely for others and society ... Where there is no voluntary, voluntary action of the human being has no dignity, cannot really have a social life, the character of human life and the human nature or human dignity itself are ethical, and the content of morality is the power voluntary service, self-interest of other people and the whole society.
Ethics is often understood as what is noble, beautiful, what makes the culture of a community, a society. Creative works are the source of civilization; and the ethical constructive and social development roles of the cultural source of a people. Ethics, after all, is a product of human thought that has always been inherited and perfected. And no matter how thoroughly and deeply inherited it takes place, every time, every place, every social class, every level of awareness ... there are always systems of opinion. about your own moral values. The common, people always wish to be safe, peaceful and happy. Morality, therefore, must be the basis of such peace, peace, and happiness. Ethics therefore need to be built on a philosophical system,
On that basis, Buddhist ethics is something very specific. It is built on the basis of empirical wisdom, a way of life that leads to peaceful happiness here and now, in this life and the next.
I.2) What is ethics?
Ethics (Ethica) and morality (Mozart) in terms of etymology have almost the same meaning. Ethica from the ancient Greek Ethos, means tradition, customs, characteristics, and type of thought. Ancient Greek thinkers used the word Ethos to refer to the characteristics that have been formed sustainably in humans or social phenomena. And Mozart means like the morals of people living in a specific society.
There are several definitions of morality:
- "Ethics is the philosophy of ethical research, explaining the nature and role of moral development in society, the origin and the law of moral development in society, the origin and the law of development. ethics in history as well as the theoretical basis of specific types of morality. "
- "Ethics is the science of studying the content and the arising and developing process of morality".
- "Ethics is the study of human behavior. Not only to find the truth as the truth of things but also to learn the value or goodness of human acts; is science on human virtue, refers to judgments about duties or obligations (right and wrong, right to do), and value judgments (good or bad).
- "Ethics is a discipline related to judgments about acceptance or negation, right or wrong, good or bad, virtue or non-virtue, desire or the intellect of human actions" .
Thus, ethics is a science of philosophy of research, assessing human behaviors in general and actions derived from the body, speech and mind of each person in particular; clearly distinguish what should and should not be done to help people realize the value of life; There are good lifestyles to stabilize society and uplift life.
I.3) Concepts of morality.
As mentioned, the values of morality and moral standards depend on each ideology, each age, etc., but there is a difference. Ethics, however, is always a concern. So, in the treasure of human culture, the concept of morality is not few. This is the category that the great thinkers of the world often mention.
In about 500 BC, Greece, the cradle of Western civilization, where many philosophers such as Socrate, Platon, Aristote ... appeared, each of them had a concept of ethics proper for the future. examinations and learning.
Socrate, the ancient Greek idealist philosopher (469 - 396 BC) said: "A morality cannot be based on a vague system of catechism. We can build a complete morality. not dependent on theology, an ethics can be suitable for religious and non-religious people. And so, morality can also stabilize society without theology. " According to Socrate, an ethical society, the society itself (whether people are religious or not religious) can lead a peaceful, stable life without theology. Ethics is inference. And knowledge is the basis of good. Because Socrate perceives knowledge here as mere philosophical knowledge, more than idealistic philosophy, his goodness means the good of thought and the will.
The same concept of morality but Plato (427 - 347 BC), a disciple of Socrate, viewed morality as a collective harmony, fairness, perfect coordination. According to him: "Justice is the stability of the soul. The soul needs justice as well as the body needs health. All the evils in the world are inequality between people and the universe, between the element in the soul of every person ". Plato argues that justice is the power, not the power of the strong, but the unreasonable conditioning of the whole. Each element is in its place, giving back to society what society "they" have received.
Among Plato's students, Aristote (384 - 322 BC), was an exceptionally intelligent disciple. He has a very healthy conception of human nature. "Neutralism" expresses his moral conception: "Ethics depends on accurate inference, mental control, the balance of desire. That's not the virtue of those who are usually the result of training and experience in fully grown people.The path to that goal is a neutral concept.Each one can be classified into three categories. characteristic of extremism, only the middle type is virtuous. However, neutrality is not the secret to perfect happiness. Aristote said that the physical needs, A moderate wealth can give people a life of freedom, not greed for excess. Although, material comforts are necessary for a happy life. However, the main factor is still the wisdom of the soul. Happiness is the pleasure of the mind ‚.
In the 17th century, the famous mathematician and philosopher, Spinoza (1632 - 1677) assimilated two concepts of morality and energy. A moral person is a person who has the energy to enlist what is beneficial to him. Selfishness is only a result of self-sustaining instinct. Selfishness suits nature because it instinctively exists with nature. Spinoza built his moral ideology neither on altruism, nor on a struggle for one. Spinoza's selfish notion can be considered a compromise between the two extremes. "A morality that weakens people to suffer is a worthless one." Spinoza disagrees with humility, he considers it a lie. He also disapproves of remorse. Those who repent are weak people who make themselves suffer in vain. Spinoza's moral concept stems from his metaphysical thoughts. The laws of nature represent the will of God, and thus form a perfect order in the universe. Ethically, it is reason that plays a coordinating role to create an order in all human actions. The action according to the instructions of reason is the basic concept of morality ‚.
To the East, China is home to the most ancient culture. Here, with brilliant ideas, the Saints have left humanity a profound philosophy. In it, the most typical is the thought of morality.
Confucius (551 - 479 BC): Confucius' morality mainly comes from the "righteous" theory for political purposes and social stability. Confucius' "virtue" is a practical overview of his ethical and humane ideas. Confucius values not only moral knowledge but also ethical practices. "Germany" is the quality of human thought through the study and practice of virtue that is acquired in us, retained for us.
"Human" is the highest standard of Confucius. Corresponding to it, Confucius also put forth a series of moral laws. Specifically:
a) Hieu let: "Military death, slander, the child born, filial piety to fake fake, because the military people multiply the original version (the military death in the original, the root is stable, the new birth, so also filial piety, It is the root of humanity.)
b) Secondary Chinese: (tolerance and generosity): Tang Tham, when explaining the sentence: "Wu Dao is consistent with chi" said: "Prince of the Tao, Middle secondary of Hy". Mr. Confucius included tolerance and generosity).
c) Faith: "People are unbelievable, any possibility" (people without faith do not know their ability to work) - (The Main). "Faithful owner, male meaning, devotion and virtue" (the main one is faithful, turning the meaning is noble) (Nhan Uyen). Adhering to full loyalty is fully qualified to improve your own virtue.
d) Middle-minded: "Honestly spending faith in virtue, publicity, joy and joy!" (The middle is the virtue, the most noble creation) - (Ung Ye).
Confucius' ethics with a practical purpose is to make people become virtuous people, from which it is possible to "Vi virtue of virtue" (Taking virtue to enforce the truth).
Mencius (372 - 289 BC): He inherited and promoted Confucius' doctrine for life purposes. If the morality of Confucius (personality) is mentioned and explained in many ways, Manh Tu will focus on explaining that morality (personality) which is human love. He said: "Human love and kindness" (human love is human) - (Ly Lau Ha).
Mencius pointed out, humanity originates from human goodness. People are born with many compassion. The cause is the result of the expansion and development of that compassion: "Concern for the mind, the compassion for the people" (Compassion, the compassion, that is the cause) - (Cao Tu Thuong).
In the same sense, Manh Tu asserted, "Humanity and kindness are the cause of the heart; (Nhan, that is kindness). The cultivating of each person must come from within, voluntarily open to compassion. and human acts of kindness constituted the basic moral content of Mencius.
Lao Tzu (c. 580 - 500 BC): The ethics of Lao Tzu is the sure assurance of the noble morality. In the life of all things in heaven and earth as well as in the life of man in society. Tao when born everything in heaven and earth is retained in the things motivate to create everything, making everything self-growth. That is virtue. He said: "The path of birth, the virtue, the genus, the genus, the genus, the genus, the genus, the genus, the genus, the unborn, the unborn, the immortal, and the supernatural." (that is: the Way that produces it, the virtue that contains it, nurtures it to mature, if it prevents it, harms it, hides it, covers it, even though it is born, it is still not there). I cannot stand it either, if I am big, I cannot manage it. It is vague, mysterious or unbelievable ”(Chapter 51).
Germany shows religion, contains and makes everything mature. The deepest virtue is also to fully realize the religion according to its natural nature. Therefore, just thoroughly grasping the religious ideology into human life in society, the virtue also really covers society: "The path of enlightenment, the virtue of virtue; the genius of the noble family nã only; tu vu vu salary, the virtue of salute the school; tu chi vu bang; the virtue of liberation; the liberation of the universe, the universal virtue of virtue "(meaning the religion cultivates itself, the virtue is new; practice in new houses and virtues; cultivating in the village, virtue is broad; cultivating throughout the world, virtue becomes widespread and widespread) (Chapter 54).
Trang Tu (about 269 - 286 BC): Inheriting and developing the thinking of Lao Tzu, he said that: "Unethical and unethical" (true but not moral) - (Bien Mau). What he said virtue is to show the limit, the degree of harmony when enlightened. He said: "Phu virtue, harmony" (Germany means harmony) - (Compassion). He again said: "Self-pseudo-false mind who lost any translation of the money, knowledge of any child, Ha Chi an destiny destiny, Germany chi chi wild". (If I follow my own thought, no matter whether I'm happy or sad, there's nothing about the solution of sugar to repent. Knowing it can't be helped then peacefully following that, that's the virtue) - ( Human World).
Virtue is the basis for virtue based on which exist, the content and nature of virtue; but virtue is the concrete manifestation of religion on a human basis. Therefore, Zhuang Zi stressed that only the way to guide and understand the path (to lead the lake) can be matched with the direction (to lead the lake).
Particularly for the people of Vietnam, a nation with a history of more than 4,000 years of civilization, a peaceful country with a settled lifestyle. The concept of morality, the humanitarian tradition has been manifested through the lives of the people. Specifically, the verses of the dao dao, proverbs, and poems; to encourage each other from there, to teach each other. Thanks to that, life is getting better and better.
Vietnamese who live must be honest, transparent and not self-seeking in any circumstances:
"Hungry for clean tear for flavor".
There are:
"Death is better than being alive."
People born in life must live. However, living must be lived, that is, living in a meaningful way, all actions, words, and thoughts bring benefits and happiness to yourself and your community; not because of a bit of money, fame that sells his dignity cheaply. Everyone must be respected, know how to live a transparent life. This is the philosophy of life, the basic morality of Vietnamese people.
Throughout that long history, the Vietnamese people have faced many foreign forces with natural disasters. So in them soon formed solidarity:
"A tree made so young
Three trees bunched up into a high mountain".And the affection of love, love, help each other has attached to them ever since:
"Good leaves protect torn leaves".
Therefore, Vietnamese people can overcome dangerous natural disasters and devastating wars. That enveloping love is even more evident through the sentences:
"The noise that governs the price of mirror
People in a country must love each other".There are:
"Gourd love and get the same pumpkin,
Although different from but the same rig".Or:
"Loving people as if they loved their own bodies, The
only thing that is broken is to".With simplicity, honesty, proverbs and folk songs also raise people's filial piety in a vivid and easy to understand way through comparison:
"Father is like a mountain in Thai Son,
Mother is like water in a source,
An idolatry to worship her father,
For a new filial piety is my religion".Ethics as a child has always been focused on my father - "Make me filial". Despite going to the exile to establish a business, the Vietnamese people still have one heart toward the two births:
Whoever sent me to send areca
Chamber in front of the mother room behind the glass Teacher
who returned I send shoes in
case of rain and wind to let teachers go ".Not only that, as children, they are ready to offer what is delicious and always follow the will of their parents when they are near:
"Peeled crayfish and remove the tail
Crushing the rice for white and raising the elderly mother
Hungry to eat date seeds
To feed the mother, the old mother has weak teeth".Vietnamese people do not seem to want to leave their parents, always want to be with their parents to worry and help:
"Go home and leave your mother behind.
Leaning cushions, and tea cradles."In parallel with filial piety, teachers and students are also shown in bold:
"If you want to come, you will have a wonderful bridge
If you want me or the word, I must love you".Teachers are always respected and put on top. Not only the teachers who taught the words and books of the sage; but also teachers who have molded and reminded us to create our career, way of life ... in daily life; It would be hard to succeed without a teacher.
"Should not his teacher"
In brothers and sisters, they must always be conceived, helping each other:
"When I fall I lift
When I fall I hold my arms."In a couple love, not only do they love each other, " A few rivers also wade, some passes pass " but also a sacrifice:
"Hungry to eat half of a sim card
Drinking the back of a bowl of water to find a loved one".And when they become husband and wife, they live together in harmony, understanding each other, without worrying about difficult and material life:
"Shrimp beard cooked with potting medium
Husband and wife nodding and complimenting delicious".Especially loyalty:
"Take tissue with me
Hungry hungry card bear cold-hearted concubine".There are:
"My dear concubine do business
card is cold rice to hungry when hungry."Husband and wife always have each other, for each other, to sacrifice for each other. They don't see themselves as noble, just cold rice, but cool rice when hungry. But folk say, "A piece when hungry, a pack when full". Thereby, enough for us to see, they live together very affectionately, faithfully and full of sacrifice.
Vietnamese morality is also expressed in that people know how to be grateful and rewarded:
"Eat the fruits and remember the tree growers,
drink the water and remember those who dig wells"They remind each other:
"Who's bringing a bowl of rice filled
with fragrant and a lot of bitterness".When full, also remember the merits of those who work hard; so that not because it is too full but wasted, always sympathize with each other in every situation.
The country of Vietnam has always been invaded by foreign invaders. Who does not want to live happily. But how to be peaceful amidst the scorny, destitute thing of a country that has no freedom; before the hunger, humiliation and pain of the people. In such circumstances, the independence, freedom and long-term aspirations of the nation have become urgent needs and the solidarity to fight against foreign invaders becomes a moral issue:
"The righteousness and essence of staying in the people of
Quan Quan punish them before the violence." (Nguyen Trai)Along with the glorious history in the defense of independence, the people of Vietnam also have a rich spiritual history reflecting the intense vitality of a nation "who had long been called a civilization". Due to the unique circumstances of the nation, in the process of exchanging between Vietnamese culture and cultures around the world, many ethical teachings of Buddhism have integrated, clung to, firmly attached to the morality of Buddhism. Vietnamese people and become a valuable part of the ethical traditions of the nation, as the poet Ho Dzenh once said: Vietnamese history and Buddha's history ". In gentle met, "love, generosity ... Therefore, it can be said that Buddhist ethics has been the morality of the Vietnamese people for thousands of years. So, what is Buddhist ethics?
II. THE BUDDHISM BUDDHISM THROUGH THE SITUATION
II.1) Buddhist ethics.
Buddhism is often understood to be a religion or a virtuous lifestyle. Talking about Buddhist morality is about humanity; means all for the sake of man, for his happiness. People are completely capable of mastering what they are, doing. Buddha did not claim to be a savior, a powerful, blessed man. He points to himself as a teacher, as a guide; Just a human being like any other person. He said that everything he can achieve, achieve, accomplish is entirely due to the intellect, his own efforts, that is the intellect and effort of a human being: "I am Buddha success, the Buddha will become " . Therefore, man himself is a person who must understand his own truth and know how to achieve happiness right here and now:
"I am the master of my own grandfather, no one else is my master. The self-made master will see his master when he finds it."
From an ethical point of view, Buddhist teachings are a system of methods that teach the moral way to different people. These methods depend on the nature and level of the human being to receive different things. However, no matter how you apply it, the purpose of that method is still the happy life of man. Buddhism does not focus on providing answers to all the moral and philosophical issues of humanity. Buddhism also does not mention surveys and doctrines that do not tend to improve moral morality. Buddhism has a clear and pragmatic goal - to end suffering - always aims at that goal, and completely rejects what is not appropriate. However, any insightful observation of the true nature of life is encouraged. Buddhism provokes knowledge more than it provokes emotions. Buddhism emphasizes the personality of a Buddhist disciple rather than the power of quantity. Because of these characteristics, over 2500 years, since the Buddha's birth, so many ups and downs have taken place in social life that Buddhism still exists firmly. From India, Buddhism has spread to other countries. The reason Buddhism is respected in the spiritual life of the world's people is also Buddhism with intense vitality. That vitality is the precious value contained in the teachings of the Buddha, is the noble, pure purpose aimed at the happiness of the people that Buddha has stated and the path to that goal. This path is both a positive, concrete and practical ethic, forming a Buddhist ethic specific to human culture.
(a) About:
When it comes to morality, people often think of a model of a model, a standard value of human behavior with each other, on behavior, on duties, obligations ... of people. Thereby forming the law and customary law.
However, in Buddhism, the precepts are the rules that need to be practiced, the barrier between good and evil, the discipline of the Dharma and the life of the Sangha: "The precepts are the Buddha Dharma; The precepts are the life of the Buddha Dharma. "
Therefore, when about to enter Nirvana, Germany Respectfully graciously taught the disciples.
"After my destruction, you must respect and respect the Ba-La-De-Moc-Xoa, like the poor and riches of the treasures - You must know that this dharma is your Teacher, even if I am in life I don't have what else "
Usually gender is understood as preventing evil, stopping evil (preventing evil, stopping evil) or stopping evil and doing good (only evil, good deeds).
In the Eightfold Path, Precepts are Precepts including right speech, right action and right livelihood. Here is the prevention of the erroneous actions of body and speech. When wrongdoing is not done, much harm is done to others. This speaks for the meaning of goodness of Gender.
The word World in the Precepts of Ba-La-De-Moc-Xoa (Sk: Pràtimoksa; Pàli: Patimokkha), meaning special liberation or origin of liberation, depending upon liberation. Distinctive liberation is a partial liberation, holding more precepts, more liberation, less precepts, less liberation. Depending on liberation is liberation depending on the compound or non-compound result of the practitioner.
Rhys Davids' dictionary translates the meaning of gender (Sìla) with its roots in sìl. The language of sìl has two meanings: upadhàranà (morality, morality of Buddhism, manners, moral character) and Samàdhi (concentration).
The word Patimokkha, in word analysis, means binding actions; preserve and promote the actions of body and speech so as not to fall into evil ways, mistakes, harm oneself and people. For example, tie the mouth of a buffalo to prevent it from eating rice.
The precepts in the meaning of the boys' age (Pali: Uposatha; Sk: Upavasatha, translated by Bo-sa-tha) means the abode, the chief, the chief, and the good. Tang Chi (III-A) defines, the day of the precepts is the day of practice of living Alahán (keeping only 8 precepts).
In 37 assistant products, World Religion taught: Gender is the basis of the four foundations of mindfulness, the four righteous thoughts, 4 as intentions, 5 bases, 5 forces, 7 Bodhi parts, 8 holy parts. If the soil is the foundation, without it the animals cannot move. Also, without the precepts, 37 assistant products cannot be fully practiced.
Precepts help practitioners achieve two goals: not to do evil and to do good. Buddha taught:
- "Do not do evil, try to do good, keep your mind clean. That's what the Buddhas say." (PC 183)
- "He hastened to do good, processing only evil mind. Whenever lazy do good time, the mind would love what evil now." (PC 116)
- "Skillful practice of the Dharma, do not do evil deeds. People who practice the Dharma, this life is happy, the life is happy". (PC 169)
- "He who removes good deeds eliminates evil deeds, that person is the light of the world, like the moon from the cloud". (PC 173)
- "Not doing bad karma is more, doing evil is definitely suffering, making good karma is better, making certain happy feelings happy". (PC 314)
Good and evil (unwholesome) are two opposing categories. These two categories are clearly delineated by the Buddha:
"Greed is unwholesome, greed is good; anger is unwholesome, ignorance is good; killing is unwholesome, not killing is good; renunciation of not giving is good; deviant behavior in education is unwholesome , renouncing evil in education is good; lying is unwholesome, giving up telling lies is good; giving up two tongues is unwholesome, giving up speaking two tongues is good; speaking cruelty is unwholesome; giving up speaking wicked words are good; greed is unwholesome, giving up greed is good; wrong view is unwholesome, giving up wrong views is good. Thus Vacchagota, 10 dharma are unwholesome, 10 dhammas are good " .
The lifestyle that brings happiness is the good life, the moral life. So the Buddha always advised us to do all the good deeds we can do, even if it's very small; stay away from all evil deeds, even small deeds.
- "Neither for me nor for the sake of doing evil, not because of praying for my son, being rich or plotting the world to do evil, not for praying for your own glory through unrighteous means. people of virtue, wisdom and the Dharma. " (PC 84)
- "Do not despise small evil, claim that it will not bring retribution to us. You must know that every day a drop of water also fills the jar. The fool is full of evil because he contains every little bit of it." (PC 121)
- "Do not despise the small good, said that it will not bring retribution to us. Must know the water drops for a long time and fill the vase. The wise is perfect because it contains every little bit that should." (PC 122)
Buddha exalted righteous karma right now, and according to the law of cause and effect, good karma will follow. This is the practical meaning of Buddhist ethics.
Do not kill :
Not killing means not killing human life and animals, disapproving of killing, encouraging others to kill; but on the contrary must be released. This is because humans and animals alike are always eager to die. We all consider our life to be precious, an absolute treasure. If anyone conspires, he is ready to fight back to protect his life. And we all know that all things are as precious to their lives as we are. According to righteousness, what one does not want should not be done to others or to other species. Confucius himself taught: "Disciplinary abortion, wrestling contestants"? The Buddha forbids killing to respect life, respect fairness. He taught:
"Everyone is afraid of knives and sticks, and everyone is afraid of death. Do not let anyone kill you. Do not kill or ask to kill." (PC 129)
"Everyone is afraid of knives and sticks, and everyone loves to live, let his heart be broken, and not to kill, not to kill". (PC 130)About un-killing animals un cast for practitioners growing love from "ie evil onions". Mercy is utterly selfless love. This is one of the essential elements of Buddhism (will be discussed later).
We cannot kill each other in the same red blood and tears and salinity. Cover each other with unselfish love. Only love can make life happy; only love can help people stand up in this miserable and unhappy life. If all mankind in the world did not kill, there would be no war. And people will live a happier life, more in harmony with everything. Therefore, the Buddha has repeatedly encouraged and praised for not killing and criticizing the killing:
"Those who pray for their own well-being and take a brain-stick knife to harm others will not be happy." (PC 131)
"Those who pray for their well-being and do not harm others with the knife and rod will be happy." (PC 132)"Those who strictly keep the mind, body and mind, tame and overcome aggressively on the path of virtue, do not use the knife and rod to harm living beings, then that person is Brahmin, Sa Mon, Bhikkhu." (PC 142)
"As for killing sentient beings, it is not called a sage, not killing beings is called a sage." (PC 270)
"Disciple Kieu A la, always to be self-conscious, whether day or night, often happy to kill." (PC 300)
"Abandon all scepter, do not kill yourself, do not tell others to kill all sentient beings strong or weak; people like that are called Brahmin". (PC 405)
No robbery :
Burglary is an act of dishonesty that society cannot accept. The Buddha taught that even if a leaf or a blade of grass is not given, one cannot take it. As such, we can infer larger objects.
Theft has many forms: strong dependence on the party of the party; trust dependents to make money for the weak, arrest people while in need, give us heavy loans, accumulate speculation to sell on the black market. Using stalking and stealing tactics of people; small weight, missing, escaping, illegally tax; to be earned without seeking to return it, etc.
In short, any form of fraudulent greed of a person is called thieves. It was because of that greed that the family discord, neighbors green opaque, world war. So the Buddha taught:
"Assuming the world is as splendid as the king's car, then among the spectators, only the fool will indulge, not the wise will not mind." (PC 171)
Wealthy wealth only harms a fool, not a bridge. A foolish person is sexually abused by himself, just as he is because of his own sexuality. (PC 355)
"For anything that is bad or good, long or short, gross or subtle, that one cannot take, is called Brahman". (PC 409)
Buddha restrained the precepts of robbery to prevent greed. If we do not steal, we can cultivate compassion and avoid karmic retribution. People often say: "Money is a lifeline". Thus, those who plunder of him mean stole his blood, murder his life. Therefore, if we steal, it is we who conscientious conscience. The thief, if not punished by world law, will not escape the law of cause and effect. Before being arrested, thieves and thieves must search for hundreds of thousands of plans to escape, living in darkness. When arrested, thieves must be tied up, interrogated, imprisoned and locked up. His fate was extremely miserable, making the family, parents, and children sad and shameful. People who do not steal will create mutual trust in the community they live in. So, everyone can feel peace and happiness. As in the Sutta, it is said that if one is separated from robbery, then: "1. A lot of property - king, enemy, water, fire, filial piety cannot be dissipated; 2. Beloved by many; 3. 4. Not being despised by people; 4. Being praised by many people; 5. A good reputation spreads out; 6. Being in the middle of the public is not afraid; 7. Not being worried about harm; 8. Safe and capable force assets comment; 9. Often keep mind alms; 10. Death in heaven, if the result of the Bodhi fruit will become Buddha ". 3. Not being underestimated by the audience; 4. Be praised by many; 5. Good sound spreads; 6. In the middle of the masses are not afraid; 7. No fear of harm; 8. Safe and capable force assets; 9. Often keep mind alms; 10. Death born in heaven, if dedicate the Bodhi fruit will become Buddha ". 3. Not being underestimated by the audience; 4. Be praised by many; 5. Good sound spreads; 6. In the middle of the masses are not afraid; 7. No fear of harm; 8. Safe and capable force assets; 9. Often keep mind alms; 10. Death born in heaven, if dedicate the Bodhi fruit will become Buddha ".
No adultery:
Buddhism does not raise the question of the source of existence, including the source of morality. Because, all beings are dependent on their innate nature. But on the relative side, Buddhism records suffering caused by craving, attachment, and ignorance. The problem is to extinguish the suffering of each individual. In particular, love is the most important landmark.
However, in the Precepts at home, the Buddha only made the precepts. It means not living with someone who is not his wife or husband. Even if you are your spouse but you do not communicate at the right time, in the wrong place and in moderation, you are considered to be adultery. In short, male and female relationships that are not recognized by law and customary law are considered adultery. More subtly, we should not distract the mind, think unrighteous, play leisurely. This is a condition to ensure family happiness, safety and social stability.
There is nothing more unfortunate than having to live in a family with an unrighteous relationship. Illegal acts between the relationship of one of the two partners will lead to quarrel, jealousy, beating; ruining family happiness; leading to a divorce; making the children live with the mother loses the love of the father, living with the father loses the love of the mother. Moreover, children will easily go to the indifference and fallacy of social evils. Besides, people do not ignore it; decrying villages, distant friends, and reputation.
The Buddha forbidden adultery is respect for fairness. Everyone has a warm, peaceful family. If everyone keeps this world, there will be no society who destroy the family, no one who humiliates people, does not put human and wife on the road of lust. As we can see in reality, there is no more resentment than that of hatred caused by the deception or subordination of love. Murders occur daily, largely as a result of adultery. So, for the lay people, the Buddha deftly taught a happy, peaceful family lifestyle:
"Letting go with his wife, he must be caught in four crimes: guilty, restless sleep, criticized, damned to hell". (PC 309)
"Blessed, corrupt evil, often afraid of little joy, the king condemns sin. Therefore, don't follow his wife". (PC 310)Particularly for monks, the Buddha taught that he should stop lewd. Because lust is the cause of the samsara, samsara in samsara. The heavier the craving, the more tied up, the suffering thus grows. The motive of craving is ignorance, based on the root of delusion, selfishness to love. Therefore, loving only makes yourself and the person suffering. If love is prevented or denied, love will turn into hatred. If love is satisfied, the more infatuated, blind. Buddhist teachings to escape suffering; but the main cause of suffering is craving. Therefore, Buddhism teaches that we should leave craving and praise the people who leave craving as follows:
"Suppose rain and gold would not satisfy craving. The wise man already knows craving is little and suffers so much. So, even if sensual pleasures exist, you should not be mindful of them. the Prince of Enlightenment only wishes to eradicate craving. " (PC 186, 187)
The renunciation of craving is hard, it is difficult for a person to follow the path of life, not for friends but to live in suffering, to go through samsara is suffering. So do not go back and forth round samsara (PC 302)
In this world, if the craving is bound, the sorrow will increase, like the grass of the spleen having rain. (PC 335)
In this world, if subduing clothing is difficult to surrender, then sorrow will naturally fall like a drop of a lotus leaf. (PC 336)
"This is the kind of goodness which I say unto you: You should give all your strength to uproot your desires, like those who want to eliminate the spleen and mulch, to uproot them. as harmful as reeds for flooding. " (PC 337)
"If the tree is cut down without digging out the deep roots, the tree will still be born, except eradication but not clean, the brain will still be born forever". (PC 338)"Those who follow the craving, struggling like rabbits are caught net. The more you bind to the afflictions, the more you will suffer." (PC 342)
"Those who follow the desire of sex, struggle like a rabbit getting caught in the net. Every Bhikkhu Bhikkhu because of needless sex should try to leave sex". (PC 343)Those who crave craving, drifting along with craving, plunge themselves into a bound net, like a spider caught in a net. Whoever is free from attachment, will no longer be involved, he will leave all suffering but wandering in and out. (PC 347)
Like water, lotus leaf drops, like a mustard seed on the tip of a needle, so are people who are not immersed in sex. We call them Brahmin. (PC 401)
Not to be confused with morality, not mixed with clergy, renunciate from craving. That is called Brahmin. (PC 404)
Do not say untrue words (about speech):
To say enough is not to lie, not to say two tongues, not to weave words, not to say cruel words. That is to say the truth, should not go to this person to say this, to other people to say that, should not exaggerate the problem with beautiful words to humiliate others, should not use harsh words to scold others .
Speech is one of the means by which to communicate. Nowadays, communication languages have many - symbols, modern communication systems. News will be transmitted quickly and broadly. We need to respect the truth when disseminating news so as not to irritate others, the public is bewildered. Buddhism promotes sincere words, gentle words, in order to bring trust, understanding and a peaceful and happy life.
We try to imagine a life where people always deceive each other. Whether they can trust each other to collaborate, live together; or they always look at each other, watch each other with skepticism and psychological vigilance - Do not know whether to believe or not in someone ... More than that, more educated people write books, write newspaper uncle, humiliating each other ... There are many times, they misinterpret and say injustice to others makes others pity for life, injustice, anger ... In life, there are times when people say no , do not say yes, say the words deceitful flowers, forming a morally difficult way that people often call "hypocrisy." They treat each other like a kind heart. But no, on the contrary, their hearts are extremely sinister. So the folk have the saying: "The Buddha of the mind". It is true that no exaggeration at all.
Preserving the word of mouth brings respect to the truth, mutual trust and social stability. In the novice law said: "The witches behave, covered in the middle gate, the reason for death, due to the evil language." That is, the world hammer in his mouth, the reason to kill himself is due to evil words. "Therefore, Buddha said:
"Do not speak harsh words, when you use harsh words to others, others will also use harsh words to you. Mercifully harsh words of anger will only cause you pain when suffering like a staff. never mind". (PC 133)
"If you were as quiet as a mule in the face of cruel words and quarrels, you would have set yourself free on Nirvana, and that person wouldn't have any argument with you." (PC 134)Those who violate the most superfluous religion, those who prefer to say the words, those who do not believe in the next life, there is no evil that they can not do. (PC 176)
"Often say words expectation, have said no to do, who created 2 karma, died and fell to hell". (PC 306)
"Only saying words of truth that are helpful, not saying words that are cruel to insult others, are called Brahmin". (PC 408)
We live in delusion. Therefore, in order to have a truly peaceful life, we must try to destroy that delusion. If you do not do that, but also piled up on delusions of lies and deception, life becomes increasingly crazy. In it, the main motivation of the lie is selfishness, cruelty, always wanting to harm people to satisfy their dark desires. However, the deceiving, misleading deceiver will have to suffer because of himself, sometimes with the enmity and resentment. Therefore, the transgressor of the mouth is the one who has strangled the love within his or her heart. Once compassion is no more, that is, the main motivation for the good life is lost, then the risk of bad and evil things appears. Therefore, for a happy life, we should keep the precepts about our mouths.
Do not drink alcohol:
That is, all intoxicants that are not drunk are taken. Until the toxic substances do not make people fall in love. Themselves do not use, do not tell others, do not encourage, coerce others to use. It can be said that alcohol is more dangerous than poison. A cup of poison ingested is immediately dead, but only one body dies currently. After drinking, there is a risk of losing intellectual breeds for many generations. Although drinking alcohol itself is not a sin like the killing of thieves ... but it can be the cause for the other sins to arise. When you are drunk, any crime can be committed, like the following story:
There was a farmer who was plowing, suddenly saw a big, weird god trying to kill him. He was scared to cry for forgiveness. The hung god said:
- If you do any of these three things, I will forgive you either: to kill your father, or to kill your mother, or to drink a whole liter of wine on your table.
The farmer thought for a while and answered:
- Please give me a liter of wine.
The demon god finished listening with satisfaction and then disappeared.
That afternoon, the farmer came home to find a liter of wine that his grandfather bought to treat guests, because the family was about to die. He hurriedly grabbed and drained his breath. His father saw the chaotic child, holding a stick and scolded him again. At this time, the yeast has permeated. He no longer knew right or left, snatched his father's stick and hit him with a good dead tree. The mother came running to hug the baby and scream. He hasn't angry yet, hit his mother dust bag. The neighbors ran to arrest him, leading him to the crime because he killed his father and beat his mother. Only when he awoke, did he know that drinking alcohol was the worst of the three things that the evil god had made him do.
The story above seems like a myth. Here we do not consider the fiction of the story but about the content as well as its meaning. Alcohol has made people blind, dark. Certainly all of us will choose to work as farmer, without doubting the consequences of drinking alcohol on the reality of human life. Therefore, if you keep drinking, then: not to lose money, less sick body, not to be cruelty to kill, less angry, intellectual growth, long life. Being so, the family is happy, the children are less sick, the society is mixed, the race is strong.
Above are the basic precepts. The Buddha invented these five things for both the lay and ordained as well. They are the foundation for forming a higher dignity of those who hold the 10 precepts, the 250 precepts, 348 precepts ... However, the pagans should also keep the precepts, because this is the moral foundation for an entire society, a community. No matter which society or country wants to be strong and prosperous can apply these things. Sutra teaches:
"In this world, one who kills, or lies, or steals, commits adultery, or is intoxicated with alcohol; whoever commits such acts will abandon his good roots right here in this world." (PC 246, 247)
As said, Buddhism is the religion that focuses on happiness and peace of life. Acts and words must be enlightened by intellect. Therefore, in the precepts the Buddha invented, according to each precept, there were testimonies, false claims, perspectives, violations, as long as human life was healthy and peaceful. Therefore, depending on the circumstances, we should use cunning means, which means we can violate one of the above commands and bring greater and better benefits to the masses. For example: killing a criminal to save many people; thieves in Saudi Arabia are still considered heroes; go to the green floor to advise and neutralize the visitors to return to the good lifestyle; lying doesn't hurt anyone who can save others; drinking alcohol to cure disease ... On the same basis,
All actions are created by body and speech, without any action without the participation of consciousness. The mind is the clue to the actions of good and evil. In the teaching:
"In the dhammas, the mind leads, the mind masteres, the mind creates. If it is said or done with the mind of pollution, suffering will follow karma to come like a wheel rolling along the foot of a pulled animal." (PC 1)
"In the dhammas, the mind leads, the mind masteres, the mind creates. If it is said or done with the pure mind. The joy will follow karma to come as a shadow in the shape of the image." (PC 2)
The mind of pollution here is the mind of greed, hatred and delusion. Pure mind is the mind of no greed, no anger, no ignorance. Therefore, in order to control body and speech, we need to control our mind, not letting greed, hatred and delusion arise. In this world of ignorance, greed, hatred and delusion are the source of all sin. Mankind's most harmful enemy is greed, that is, attachment to what is called "I" or "mine". All bad karma happens because of greed. When hindered greed, anger, hatred.
We always choose to either enjoy what we like or hate what is offensive. Satisfied, attachment, clinging. The heart is dissatisfied, banished, angry, resentful. Greed often induces us to cling to sensual pleasures such as eating, sleeping, money, fame, beauty ..., and finding ways to satisfy sensuality. The anger makes us angry, sometimes to the point of trying to destroy the unwanted. By the time we eliminate the self no longer accepting the "we", we realize that everything is transient and all are governed by the law of impermanence. At that time, greed, hatred, ignorance naturally dissipated, no more.
Greed, hatred and delusion are stated by the Buddha:
"There is no fire like a fire of craving, no bigotry with anger, no net tied with a foolish net, no river immersed in craving." (PC 251)
While tracing the evolutionary ladder, we turn back and forth from attachment, grossness and subtlety, all forms of attachment to things related to "us" and "ours". Until then the practitioner naturally despises sensual pleasures, ceases to cease all forms of attachment, and one beautiful day, completely extinguishes the fire of greed.
Anger is an innate nature also difficult to treat. Sanskrit Vayàpàda , implies the meaning of anger, malice, dissatisfaction, hatred. The mind of anger not only wears out those who have it but also affects the people around them badly.
Si is a state without wisdom. It always exists. However, si only appears most clearly when greed and anger are sunk.
Greed, hatred and delusion were called the poisons by the Buddha. They destroy all good roots - Because of greed, hatred, and ignorance, the world war, family discord. To become a good person, a person of high morality, we must overcome our own greed, hatred and ignorance by ourselves, and make our own island:
"Winning thousands of troops on the battlefield is not the same as winning. Those who win by themselves are the most glorious soldiers." (PC 103)
"Winning yourself is more glorious than winning other people. To win yourself, you must refrain from greed." (PC 104)
"It is their own base to rely on themselves but how can others rely on them? Practically skillful self-training to reach the miracle-based refuge." (PC 160)
Those are practical teachings on Buddha's precepts. And gender is the premise for Dinh.
(b) Dinh.
Concentration ( Samàdhi - P) - also translated as Tam-ma-topic (or Chi), is an indication of a state of focused attention, focusing on a certain subject, an object, an expression in order to be mindful. not disturbed, disturbed, dispersed due to subjective and objective effects.
Meditation is the path to ultimate enlightenment. So, the Buddha taught his students many methods through the sutras, especially through the four foundations of mindfulness.
"This is the only way to make sentient beings pure, help overcome sorrow, compassion, end misery, attain the truth, enlightenment of Nirvana, the four foundations of mindfulness" (TB I, P. 56).
"In order to eradicate three contraband or (illegal sex, smuggled property, ignorance illegally), satipa xứ xứhāna needs to be practiced".
Bhikkhus, the monks live or maintain the duty, ... Then y on the world, stay on the world, or practice the four foundations of mindfulness.
Bhikkhus, when you are pure and the Chief Justice of the other world, you should be based on the practice of satipa xứ niệmhāna in three ways: zeal, mindfulness, awareness; photograph the pros of life.
"The concept of breathing in, breath out is Saint residence, is offenses, is Tathagata stay."
"The Blessed One has dwelled in the rainy season for the purpose of reciting the breath in and out. The monks learn to practice reciting the breath in and out to smuggling or, the Arahats make fullness. "Be mindful of breathing, breathing out to be present and dwell". (According to Tuong V, P. 334, 335)
Meditation is the way of renunciation, the way of calm. When practicing meditation, one will feel liberation according to the level of practice from low to high, from gross to subtle. This is the process of continual departure, continuous awareness and continuous renunciation of attainments to continually attain higher states of liberation and peace. Therefore, concentration is the necessary spiritual discipline set forth for cultivators in order to treat the mind scattered, detached, distracted. With concentration, we always know, pay attention to the activities of body, speech. So, keeping, refining the mind (or concentration) is the moral foundation, which is absolutely necessary in order to bring peace and happiness to mankind. Therefore, the Buddha taught to practice meditation and tame the letting go of the lung with the following words:
"Do not let go of lung to the immortal realm, let go of lung to the realm of death, those who do not let go of lung do not die, those who let go of lung then live like zombies". (PC 21)
"The wise know that he should try to do without letting go. Without letting go is to be happy in the holy realms." (PC 22)
"Thanks to patience, vigorously practicing meditation, the wise are liberated and peacefully enter into the Supreme Master". (PC 23)
"Without letting go, trying, energetic, mindfulness, being stoic in pure conduct, living in accordance with the dharma, the good will grow." (PC 24)
"By effort, enthusiasm, not letting go, self-restraint, the wise man created his own island, no tide could sink". (PC 25)
"The ignorant idiot immersed in letting go of the lung, but the wise man takes care of the mind not to let go of the lung, like the rich take care of the treasure". (PC 26)
"Do not bury yourself in the lung, do not fall in love with sensual pleasures, or meditate on meditation to look forward to great peace." (PC 27)
"Thanks to all but letting go of the lung, the wise are no longer afraid. The Noble Sage steps up to the intellectual floor, seeing the foolish still has many fears, such as going to the high mountains, bending to see everything on his face. land". (PC 28)"Thanks to not letting go of the lung, Ma-old is the master of the gods. Not letting go of people praising people, letting go of people being despised". (PC 30)
"Monks often prefer not to let go of the lung, or are afraid of letting go of the lung. We liken them to the burning flame that burns all the fetters of all sizes." (PC 31)
"Every monk often likes not to let go, or is afraid of letting go. We know they are close to Nirvana, certainly not as easily lost as before." (PC 32)"Disciple Kieu Dap Ma, must always self-awareness, whether day or night, often like to meditate." (PC 301)
"You hated effort! Tathagata teaches the path of enlightenment. The bondage of the maya will unleash your meditation power and be liberated." (PC 276)
"As in the border area, protected inside and outside. Self-defense, too, just do not let go of the lung, every moment let go of the lung is momentarily fall into hell." (PC 315)
"Restoring eyes, healing; restoring ears, healing; restoring nose, healing; restoring tongue, healing; restoring body, healing; restoring mind, healing; tame all, heal. Bhikkhu who subdued all tame liberation all suffering ". (PC 360, 361)
"You self-sighted books, you guys self-reflective! Self-protection and mindfulness is the Bhikkhu stay in peace." (PC 379)
And Dinh is the basis for Tue arising.
(c) Intelligence.
The ultimate goal of Dharma is to have enlightenment by wisdom. The content of wisdom is the whole teaching that Buddha preached for 45 years, focusing on the doctrine of Dependent Origination and the Four Noble Truths. It includes all the disciplines and the study, or the teachings of the Four Truths and Causal Causes. Thus, wisdom is a thorough understanding of the four truths (suffering, the origin of suffering, the cessation of cessation and the path leading to cessation of cessation), and the understanding of dependent origination (discernment that the dharmas are vi in this world are due to many factors, due to many conditions that are present and also caused by conditions that cease). Understand that the nature of things is like that. The dhammas are impermanent, anatta, outside the creation of the "supreme" being. Therefore, should not because of fear, insecurity that leads the mountain gods, tree gods ...
"For fear of insecurity, to take refuge in the mountain god, to take refuge in the trees, to take the shrine to worship the god, but that is not a safe refuge, the ultimate refuge. the brain remains the same, on the contrary, the Buddha, Dharma and Sangha have developed the right mind, understand the four colors: know suffering, know suffering, know suffering, know eight holy places to eliminate suffering. where refuge is safe, is the ultimate refuge. Who takes refuge like that, liberating all suffering. " (PC 188, 189, 190, 191, 192)
The intellect here is the true vision of life, the true truth of life and the universe; it never considers things by senses, by measurement, by feeling; but it sees things, phenomena through the experience of meditation and enters concentration, right view. Buddha taught:
"The mind is not stable, does not know the Dharma, beliefs are not solid, the wisdom is hard to succeed". (PC 38)
Intelligence can be clearly classified into 3 categories:
- Type 1: Intellect arises by listening to the teachings of others (sutamaya-pannà).
- The second type: Intellect according to the knowledge arising due to inference (cintamaya-pannà).
- The third type: Wisdom is obtained through meditation to be opened and clear (bhàvanàmaya-pannà).The first two categories give us insight on worldly reasoning. Because of these two methods, we can only understand things to the extent that philosophy can comprehend such as distinguishing good from evil; what to do, what not to do; Do not be mistaken, counterattack:
"Chon thought that feet, feet actually found feet, just thinking wrongly, such people can not reach truth." (PC 11)
"True thought is true, true feet are true, true thinking, such a person quickly reaches truth". (PC 12)Behavior is not rude behavior of the people who worship the righteous dharma. So the wise man need to discern where evil is. "(PC 256)
As for the third type, through meditation we can intuitively witness truths outside the sphere of reason. Bhàvanà, or state of attention on the topic of meditation is not a dreamy, negative mood; but an active, flexible, and positive effort. It is through meditation that one can transcend all material realms, through meditation one can put oneself in a disciplined life, be in control of one's body and mind, and be fully enlightened and fully enlightened. Meditation is a tonic for both mind and mind. This type of wisdom is mentioned by the Buddha, praising greatly:
"Living a hundred years without seeing impermanence, being eradicated, is not equal to living one day and seeing impermanence, being eradicated". (PC 113)
"Living a hundred years without seeing pure vows, is not equal to living one day and seeing virtue of nothingness." (PC 114)
"Living a hundred years without seeing the ultimate dharma, is not equal to living one day and seeing the ultimate dharma". (PC 115)"The swan can only fly in the middle of nowhere, the supernatural person can only fly from the ground, only the great and suppressing demonic forces can fly from this world." (PC 175)
"The acts are impermanent", when judged by the mind like that, they will leave misery. It is the purity of the mind ". (PC 277)
" All actions are misery ", when judged by the mind like that, it will leave misery. It is purity." (PC 278)
All things are not-self, when judged by the mind like that, they will leave suffering. That is the purity of mind ". (PC 279)Thus, smuggled wisdom is different from worldly wisdom or worldly knowledge. Unmatched wisdom is the path of complete liberation, a source of peaceful, true happiness; but worldly wisdom is a predestined factor.
About - Dinh - Tue, three subjects of illicit learning, only in the teachings of Buddha. These three subjects help the practitioner to overcome the bondage of disturbing emotions, be completely free; is a means to help practitioners not to fall in the three realms of sex, gender identity, gender identity, the mind is not bound by all illegal or does not stop at the merit of heaven.
On the basis of analysis, it can be said that the human world is born and the human mind is developed. But actually, About - Dinh - Tue has dialectic logical relationship, causal coincidence and close relationship with each other as a closed, inseparable circle. So, the Buddha has repeatedly lectured with About - Dinh - Tue; which we need to develop almost synchronously according to each person's ability. The meaning of life, the moral values emphasized by the Buddha:
"Live a hundred years and break the precepts, don't meditate, just live a day and maintain the precepts and practice meditation". (PC 110)
"Remember those who make an effort to repent like a horse or have more whips. You take righteous faith, pure precepts, diligence, tam - ma - geography (meditation), the discernment of dhamma and enlightenment." spend countless suffering ". (PC 144)
II.2) Good virtues.
Mining a mine is a difficult thing; to find a diamond mine, oil field or another precious fuel, people have to spend so much money and effort; having to go through so many hardships, sometimes dangerous to life to dig deep into the ground. Similarly, those who want to take advantage of the precious opportunity of being born as a human being; If you want to exploit the precious treasure that is sleeping in the heart, you must try your best to wash away the remaining bad habits, develop virtue, towards nobility, purity - To be like that, each person must persevere , trying, processing, patient ...
Anger (dosa) is a bad habit of extremely fierce destruction. Opposite to the yard of the yard, is the mind "from" (mettà), a gentle and gentle virtue, making people become supreme nobility.
Himsà is another evil that has caused so many serious crimes and cruelty in the world. The mind "compassion" (karunà) is a medicine that can eliminate violent disease.
Jealousy (issà) is a poison to the body, a driving force that pushes people into dirty competitions and dangerous disputes. The most effective and miraculous remedy for jealousy is the mind of "joy" (mudità).
Clinging to what you like and dissatisfaction with what is not satisfied makes the mind calm. The development of equanimity (upekkhà) will make the two abuses gradually destroy.
These are characteristics that help people to become good, complete and lead a holy way of life. If each person tries to practice by himself, regardless of religion, race, man and woman, etc., each person will become an ideal citizen in a peaceful world.
Kindness (mettà).
The literal meaning of mettà is what calms the heart. Mettà is the mood of a good friend. Mettà is a sincere desire for all beings to be happy and happy. Mettà is sometimes defined as the sincere longing of a sincere friend who wants his friends to be happy and happy.
Loving-kindness is not love-loving nature, nor is it a love for anyone. Sex and attachment are the source of many afflictions. Kindness is not just a separate love for the neighbor. Because, people of kindness do not discriminate against relatives of the primitive. Loving-kindness is not just fraternity between people and people, but must embrace all sentient beings without discrimination. Because, animals, our ill-fated friends also need our help and love.
In short, the compassion is immense, generous and even for oneself, as well as for those close to them, those who do not know them and those who hold aversion to them. Having compassion for others does not mean having to forget yourself. Sacrificing oneself for any benefit is another noble virtue; not accepting ego is also another kind of noble mind. Those are delicacies that we should not confuse. People who perform from the heart to the extreme will find themselves assimilating to all beings; There is no difference between me and him. The so-called "I" times spread along the vast wisdom. All divisions dissipate, vanishing like mist in the bright sun. Everything becomes one, the same, the same. From the same mind, the mind of hatred, malice, hatred, resentment cannot arise. Opposite, Resentment also cannot contain mettà. Therefore, the Buddha taught:
"Do not forget the interests of others for the sake of yourself. People who know their own interests often focus on the things that benefit them all." (PC 166)
In addition to quenching the heart of the heart, compassion also kills the germ of unwholesome thought towards others. People of kindness never think of harming, degrading, or disobeying anyone, never fearing anyone and never scaring anyone.
Indirect enemies often carry the heart of a compassionate friend unexpectedly deep, selfish affection. If the concept is not right, loving kindness easily becomes attachment. It acts like a person hiding in a deep forest or behind a mountain ridge waiting to harm others. Kindness only creates peaceful well-being.
When looking into a mirror, if one's face is meekly happy, its reflection will be meekly merry. On the contrary, if our face is wrinkled, its reflection is also wrinkled. Also, the outside world is a reflection of the good and evil thoughts of humans. Bad cowards only look at the faults of others. As we know, in the best people there are still bad points; but in the worst people there are also good points - "multiplication of the ten". Why do we look for the evil part of sin without paying attention to the good parts of people? If people look at each other's good parts, how happy mankind is. More than that, we should bring kindness to those who are wicked to us, if any. Bring kindness to those whom you consider to be enemies. Take a peaceful attitude against dissonance gestures, as the Buddha taught:
"Happiness instead of living resentment between those who resent. Among those who resent, we live without resentment". (PC 197)
Compassion (Karunà).
Compassion is the force that causes the mind to vibrate before the suffering of others, which can ease others' suffering. The characteristic of compassion is the desire to help others get rid of misery.
The heart of the compassionate heart is so soft. The day he hasn't saved others, his compassion is not satisfied. Sometimes, in order to soothe the suffering of others, people with compassion do not hesitate to sacrifice even their lives. It is in the mind of compassion that one can be completely altruistic in service. People with compassion do not live for themselves but for others, always looking for opportunities to help life. However, they never expected to be grateful or rewarded.
The object of compassion is the poor, the poor, the needy, the sick, the lonely, the ignorant. Those who have a dirty life, let go of lung are those who need the compassion of noble compassion, not male and female; No race, no caste, no religion ... The rich have the duty to help the material poor. The spiritual rich also has a duty to help the spiritually poor, even though he may be a rich man. Money forest silver sea, alone does not create complete happiness; treasure of treasures does not bring mental well-being. The mood of happiness is only due to the moral treasure. The lecherous sinners are more merciful by the great moralists because they are mentally sick. We should not despise or disrespect those weak people, because they are lost in the way. Otherwise, We should mercifully guide them back to the right path. Compassion must embrace all suffering beings. But especially for those with mental illness, we should have special mercy and wholehearted help, leading them back to the right path. Like the old Buddha degrees for Ambapàli, the woman wandered about wandering. And wholeheartedly sacrifice Angulimàla, the vicious murderer, attempting to harm him. Later, both followed Him and completely changed their nature. Inside each person, no matter how evil, there are hidden good qualities. Sometimes just the right words, at the right time, can completely change people. Like King Àsoka in the past, so cruel, people at that time called "Àsoka, sinful man". Yet, upon hearing the right words of a young Sadi teacher, he changed his temperament, strongly moved on the path of self-awareness and became, Asoka, the good man. "
Compassion does not recognize the power and majesty of the people considered by society first. We should also recognize that the "compassion" of Buddhism is not a small tearful stream of mercy called mercy. The indirect enemy of compassion is sorrow, disturbing emotions (domanassa).
Kindness and compassion often go together. People living with compassion, all hatred in the world will dissipate.
"In this world, there is no hatred except hatred. Only compassion can eradicate hatred. That is the law of the autumn." (PC 5)
Hy Hy (Mudità).
Hy is not a state of complete delight, nor is it a personal affection for someone. Joy is the delight of the happiness of others and the success of all beings. Jealousy is the direct enemy of joy. Joy is the joy that dissipates jealousy. Jealousy has extremely destructive power. Many people find it annoying to see or hear others successfully accomplish a job; It's fun to see others fail. He cannot stand the success of others. They try to sabotage and distort the truth to disparage people instead of cheering up to celebrate his victory.
People with a happy mind will directly enjoy the many benefits that the mind brings to them more than others, because the happy heart does not harbor jealousy. Therefore, they never interfere with progress and disrupt the well-being of others.
As well as loving kindness, loving-kindness can be found very easily, but it is difficult to reveal it to those who are hostile. Indeed, ordinary people never reveal their joys to the joys of their enemies. Jealousy also motivated them to do extremely cruel things. That is the sinful nature of the worldly people. If compared with loving-kindness and compassion, it is even harder to be happy. Want to have a happy mind, must have a strong will and try hard.
Are Eastern people honestly satisfied with the well-being of Westerners? Are Westerners honestly satisfied with the prosperity of the East? Is one country happy to see the other country at peace? Would this race be happy to note that other races are striving to grow up in peace? Although the purpose of religions is to expand the moral spirit. Yet, is this sect happy to see the spiritual influence of another sect expansive? One religion is jealous of another. One side of the globe is jealous of the other. This organization is jealous of that organization. Students jealous with each other. Sisters, brothers and sisters envy each other.
In order to create peace and happiness in individual and collective life and to rise up to live a pure, noble life, Buddhists should practice the joyful mind:
"Happiness instead of living resentment between those who resent. Among those who resent, we live without resentment". (PC 197) (cited on page 30)
The mind of equanimity (Upekkhà).
Sanskrit Upekkhà due to 2 causes "upa" and "ikkha". Upa is right, righteous and carefree. Ikkha is seeing, judging, reasoning. So, upekkhà is the right vision, righteous judgment, impartial inference, that is, neither hate nor attachment; neither fancy nor dissatisfied. Discharge here does not mean cold, indifferent, not caring about the world, nor the feeling of no sign, not like nor disturbing. Noble people always keep calm before contempt, slander, curse. Those who are virtuous and chaste are often criticized and rebuked. They often keep their calm minds. To lose, to be successful, to suffer is the things that often happen in life to move people's hearts. Being praised is interesting, being scolded is sad. It is common sense. Amid the ups and downs of that world, The Buddha taught us to always remain calm, discharge mind, solid as a rock towering in the sky; strong like an elephant, like a tiger. We should not be afraid of the noise, before the mouth of the tongue. For example, the wind blows across the screen without being caught in the net, but living in the middle of the market one does not love the delusional and impermanent pleasures of life. Like a lotus from muddy dirt, beyond the many charms of the world, one must live in purity, purity, always calm and peaceful.
The direct enemy of equanimity is attachment (chayga) and the indirect enemy of equanimity is indifference, a cold attitude that turns away from the world. The mind shunned away from craving and a state of discontent. The attitude of impartiality, calmness, calmness is an important characteristic of equanimity. People with equanimity are not interested in joy nor angry in afflictions. People with the mind of equanimity treat equally between sinners and saints. Buddha always praised and encouraged his disciples to practice equanimity:
"Like a solid mountain, never being shaken by the wind, like defamation or praise can never shake the great mind." (PC 81)
"Good people often leave without discussing craving. The wise are no longer in joy, so they are not moved by misery." (PC 83)
"Victory is vindictive, failure is miserable; no matter how successful, peace and joy will be reconciled". (PC 201)
"Do not associate with desirable people, do not associate with those who are unpopular. It is miserable to meet the one who loves you, and to meet the resentful sheep. If there are no thoughts of love and hate then nothing can be bound. " (PC 210, 211)
"Leaving the past, the present, the future and crossing over to the other side; the mind is all free, no longer being old." (PC 348)
Those who want to become perfect and compassionate process create peace for all. Every day, we should develop and cultivate these qualities. People who cultivate virtue are blessings to humanity. People who achieve virtues on Buddha are called Brahmins.
"In the middle of the crowd of the adversaries who make friendship. Among the crowd of aggressors holding sticks and keeping the temperament. In the middle of those who are wrecked without wrecking. Such people are called Brahmin."
II.3) Buddhist moral lifestyle.
If the history of mankind from ancient times is full of wars and crimes, the merciful compassion of upward direction, the mind of saving and ceasing suffering of the Buddha is the call for peace, a valuable asset. of mankind. He has set the precepts, concentration, wisdom for us to practice in order to bring happiness to ourselves and others.
Buddha was the one who established social order by fairness. The life of the layman is mentioned in detail by the Buddha. He helps them to live morally from within themselves, family, and society.
In addition to the rules set out earlier, the Buddha also taught how to behave with each other in daily life. For renunciants, the vowers live their lives in the Buddha's precepts. However, for those at home, in addition to the five precepts, the Buddha also focuses on many other aspects of the family as well as in society. It can be said that the precepts include the duties that must be performed (Càritta) and which should be avoided. As a parent, as a child, as a wife, as a husband, as a teacher, as a teacher, as a friend, to the duty of the eater, the person in the house ...
For people at home.
Children towards father, have the duty:
- Must take care of and provide all supplies for parents.
- Doing work on behalf of parents.
- There is a moral style to keep the reputation for the family.
- Proved to deserve inheritance of his father.
- To make offerings and dedicate the merit to the deceased relatives.In life, a nursing mother is happy, a parent is happy, a Sa-keeper is fun, and a saint is fun. (PC.332)
Parents must love their children and have the duty:
- Advise and discourage, do not let me do evil.
- Remind and lead me always on the way of good.
- Create a righteous living career.
- When children grow up, get married properly.
- Promptly redistribute to you your property.Students have a duty to:
- Always be respectful (when the teacher goes to get up, ...)
- Look after him.
- Listen hard to the teacher.
- When the teacher needs it, wholeheartedly help.
- Respectfully accept the teacher said.The teacher must know how to love and be responsible:
- Try to teach students to respect discipline.
- Trying to make the good teacher get the word.
- Teaching appropriate technical and scientific subjects.
- Conducting the student into his immediate circle to interact with his close friends.
- Training games for perfect people in every way.Husband to wife, has the duty:
- Always gentle, elegant.
- Never show contempt.
- Always loyal to your wife.
- Assigning power to his wife.
- Shopping for his wife the jewelry.A wife must love her husband and have the duty to:
- Fulfilling duties in the home.
- Kindness to her husband's relatives.
- Always be loyal to your husband.
- Maintain carefully the jewelry, carefully take care of wealth in the house.
- Always diligent never give up work.A friendly person, to a close friend, has the duty:
- Generous, generous.
- Speak politely and elegantly.
- Ready to work must for close friends. See anyone who has the right to help, not waiting for supplication.
- Have equal spirit.
- Always be honest.If you meet a gentle companion, rich in reason, the goods are treacherous; rejoice to be with them. (PC. 328)
Such a friend is treated with a duty:
- Protect yourself in loneliness, save you in a fall.
- When the property you do not care for, wholeheartedly protect, do not let you be damaged.
- If you are in a crisis, wholeheartedly protect and make yourself your refuge.
- Do not leave you alone in a crisis.
- For your family, always be courteous and humble.For those who eat at home, have the duty:
- Do not overwork.
- Remuneration and adequate rice.
- When sick, dedicated to caring.
- Sharing delicious dishes and strange things.
- Don't force overtime.The employee must love his employer and have the following duties:
- Wake up before the owner.
- Sleep behind the owner.
- Only take or use the owner's belongings
- Wholeheartedly doing the whole housework.
- Preserving the honor of the owner, making the fragrance of the owner spread far and wide.Buddhism is the current practice. What the Buddha said brings happiness and peace to life. These are things that every single family member should know and practice in order to ensure peace and harmony not only for the family but also for the whole society.
The renunciant's life.
The monks are pedagogical, true pioneers living a life in accordance with the Buddha's teachings. Therefore, in order to tame the craving for real things, so that the mind could be gently refreshed, the renunciant had to live a simple and frugal life. Luxury life will turn people into slaves of ambition. Practitioners should be celibate, because all energies so that are fully preserved so that they can be used to cultivate the spirit and morality for themselves, for others. Practitioners must also control the actions of words and collectively close the six bases. Thus diligence will motivate the practitioner to renounce worldly pleasures and accept the monastic life.
The strong mindfulness, the mind doesn't like it at home; like the geese of the sky they leave the lake without remorse. (PC 91)
Lam da is a very happy scene for A-la-Han, but people do not like it; on the contrary, sensual pleasure is a favorite scene for people, the A-la-Han shunned away. (PC 99)
Realizing that material luxuries are illusions and material pleasures do not create true happiness, practitioners voluntarily abandon all careers in the world to put on the yellow robes and try to graft themselves completely into life. clean. However, it is not the outward appearance but the inner purification and exemplary life that make people clean. The change from the inside out, not outside.
The scent of the flowers of sheep-flock, old-la-la or mites-dysentery cannot fly against the wind, only the scent of virtue of the righteous, but against the wind still flying everywhere. (PC 54)
Flavor-dan, da-old-la, tarpaulin-flavored, green lotus fragrance, of all incense, only virtue is superior "(PC 55)
Flavor-herd, multi-old-la flavor is all wonderful, but not with the virtue of virtue, infused with heavenly gods. (PC 56)
A monk must keep 4 types of noble precepts:
- Pàtimokkha Sìla - Basic precepts.
- Indriyasamvara Sìla - The precepts concerning the acquisition of six bases.
- Àjivapàvisudhi Sìla - The precepts related to the clean life.
- Paccayusannisita Sìla The precepts are related to the use of necessities in life.These four types of precepts are collectively called Sìla Visuddhi (Purification of Precepts), the purity of virtue, the first of the seven layers of the pure path (the Purification of Path) leading to Nirvana.
The A-la-Han drought ended, or not greedy to eat and drink, free to go in the air port, formless, free as birds fly in the middle of nowhere hard to find traces. (PC 93)
People full of virtue: not angry, maintenance of sex, infection, tame and achieve the final body, people like that we called Brahmin. (PC 400)
The main characteristics of the monk are pure, completely single, arbitrarily living in poverty, humility, simplicity, altruistic service, control, patience, compassion and elegance. In addition to studying the teachings of monastic life, concentration, wisdom, the monks and nuns also have the task of passing on the Dharma quintessence to everyone, creating faith in the Dharma in them. Therefore, the Buddha taught that monks and nuns should treat the lay people as follows:
- Advise and prevent misleading on the road harassment.
- Remind and lead on the road of good.
- Love with all your heart.
- The Buddha Dharma theory that he has never heard; Explain clearly, guys guys the theory already.
- The line shows the path to peace and happiness.Therefore, the monk must: 1) understand the word; 2) understand the meaning; 3) understand the dharma; 4) understand the times; 5) understand the assemblies; 6) understand the self; 7) understand human inborn quality. Here are seven basic points for renunciates to achieve liberation themselves and to make their own dreams for life.
However, the life of a monk, in other words, the renunciation of pleasures, the ambitions of the world, is only an effective means to attain the attainment of Nibbāna. The renunciation itself is not the end. In the face of all the charms of home life, the layman who attains fruition is certainly more praiseworthy than a monk, also attained in the midst of solitude, comfort, and nothing to do with it. disturbed mind. Folk have the verse: Most of the market tu, second is the temple. Therefore, mentioning the great mahasiddha, who was sitting on an elephant's back, at a solemn table, the Buddha noted:
"Those who strictly observe the body and mind of President, conquer, and overcome aggressively on the path of spiritual conduct, do not use the knife and rod to cause harm, then they are Brahmin, Sa, and Bhikkhu." (PC 142)
III. EFFECTS OF BUDDHISM FOR SOCIAL AFFAIRS.
On a global scale, our present life, our modern society, is witnessing every day the wonders of the great wisdom of human beings. But also in the global sphere, our present life, our modern society, is moment by moment facing the dangers arising from the serious decline of human virtue.
Never in the long history of mankind has ever taken so much, atrocious crimes. And never in the long history of mankind has happened so quickly, in the destruction of trees and birds. Moreover, prostitution with a wide stature, exploitation of child labor, etc. And then, other social evils such as addiction, alcohol ... The danger, the pain of a century like Sida ... is raging and threatening us.
People have explained the above dangers by the objective effects of modern technical life, by the grim effects of life and death of the cold market economy ... But, definitely, there must be find the root cause in the relaxed, moral loosing of the whole society, in terms of the virtue of each individual. We cannot calmly display the raging evil, so that millions of innocent lives will endure the destruction of bones; let the green earth become bare and desolate; for the generations of people to continue to engage in the disgraceful death that they have created themselves. By all means, including the most drastic measure, all people with conscience must stand out to save people.
Buddhist morality, a virtue that takes immense love for people, for all sentient beings; take the work of alleviating human suffering and of all species as important. In a modern way, it is the ethics of a very selfless, humane humanitarianism. Buddhist morality is the morality of a righteous life. In it, people know the autonomy and self-restraint to have a pure life, a way of refusing, boring all lowly desires. Buddhist morality is one that always reminds people of the understanding of the cause and effect theory of karma as a just and objective reason. Buddhist morality is a moral that promotes thoroughness from thought to speech to action.
Regarding the situation of moral degradation in the present society, we must be calm and objective and comment can be said to be so serious that some people think that there is no cure. Looking closely at our society, politically, cases of persecution and persecution of cadres and people still occur a lot, umbrella problems are very common; about social security, the robbery and murder, but many criminals still leisurely live outside the punishment of the State law, some sentenced to prison still feel as free as the challenge to everyone. people; in terms of economics, deception, division, squandering of common property, unrighteous collection, appropriation of people's savings are just happening naturally; In terms of culture, prostitution, gambling, rampant alcoholism, reactionary culture, depravity filled the mass market, and so on. Under that situation, compared with the five precepts of Buddhist ethics, we can see clearly that it is the requirement of those five precepts that is necessary to prevent the unethical flood, maintain and strengthen the moral foundation of humanity and ethnicity. Of course, not everyone becomes a Buddhist. This just means that the content of the five precepts is the basis for creating the current social morality. Once people have consciously followed these five precepts, the society will reduce war, crime, prostitution, drug addiction ... Especially drug addiction, if it is relieved by keeping gender has led to AIDS, the disease of the century has been reduced, because drug addiction is the basis for effective transmission of AIDS through the blood; keeping sexual misconduct will not be infected with sexually transmitted AIDS. Therefore, the five precepts are also a method to keep the health of society and community.
In addition, the rich-poor divide in the world is increasing. The problem of poverty is a prominent one. The spirit of compassion, compassion, joy and equanimity of Buddhism will be the link between the rich and the poor, thanks to that spirit of compassion, compassion, joy and equanimity, people are happier and more peaceful. In fact, external exchanges generate new and complicated social issues such as unemployment, uneven population density ... Such a situation has created an imbalance in society. From there, the issue of social order and social security needs to be solved. The killing and robbery of Buddhism are essential for today's social security. If all people in society keep these basic restrictions, then the society will be more peaceful, more peaceful ?!
Respect for the life of Buddhist morality is not limited to mankind but also spread to plants and habitats. We need to know, people and the environment have a vivid, continuous, natural and inseparable relationship. That intimate connection indicates that disrupting the environment means disrupting an individual's life. We can see through the current environmental crises, pollution of air, water, soil, etc. that have been recorded in books, newspapers, etc. The pollution was caused by experiments on atomic bombs, chemical weapons, toxic vapors released from industrial workshops, caused by population growth, indiscriminate exploitation of resources, etc. It is the consequence of a lack of responsibility for the human environment, which can lead to the destruction of mankind in the very near future. So, Environmental protection should be carried out as soon as possible. The Buddha taught us that the cause of birth is the relationship between people, between people and the environment. In addition, He taught cause and effect, that is, people must suffer what they have created. From that awareness, people need to set their minds and aspirations to build a society, a long world. Considering nature as a whole, in which man and man are only a part, should not be out of curiosity, a mediocre sensual desire that destroys all life on this planet. Humans need to develop in harmony with nature as the development of a part of their body. People need to be aware of that relationship. He also teaches cause and effect, that is, people must suffer what they have created. From that awareness, people need to set their minds and aspirations to build a society, a long world. Considering nature as a whole, in which man and man are only a part, should not be out of curiosity, a mediocre sensual desire that destroys all life on this planet. Humans need to develop in harmony with nature as the development of a part of their body. People need to be aware of that relationship. He also teaches cause and effect, that is, people must suffer what they have created. From that awareness, people need to set their minds and aspirations to build a society, a long world. Considering nature as a whole, in which man and man are only a part, should not be out of curiosity, a mediocre sensual desire that destroys all life on this planet. Humans need to develop in harmony with nature as the development of a part of their body. People need to be aware of that relationship. a trivial sensual desire that destroys all life on this planet. Humans need to develop in harmony with nature as the development of a part of their body. People need to be aware of that relationship. a trivial sensual desire that destroys all life on this planet. Humans need to develop in harmony with nature as the development of a part of their body. People need to be aware of that relationship.
People cannot live independently of the environment they live in. Therefore, it is necessary to build a healthy and healthy living environment, without harming each other and without damaging nature; like a bee taking honey from a flower without harming the fragrance of the flower taught by the Buddha in the Dhammapada, verse 49 is as follows: ... For example, a bee looks for flowers, takes honey and then goes, but does not hurt love and smell.
We need to know what we should and should not do to make human life more and more prosperous.
C - CONCLUSION
The desire to have a right, effective and universal ethics for everyone is always justified. The need is even more powerful than the absolute love that always burns in every human being, causing people to return to find morality in religion. But religion is often full of metaphysical explanations, establishing dogmas, commanding orders, requiring obedience, being faithful in the highest ... Buddhism is not religion in that sense. And Buddhist ethics can be ethical for everyone. Depending on the perspective of view and perception, each person can partially or fully agree with the trend and views of Buddhism. But in a society that tends to follow material goods, even worship it, considering it omnipotent, the Buddhist perspective and morality have had a great effect in the popular education of the masses. Buddhist morality has an important role as a system of regulation to establish social balance in its advocacy process. Not only that, Buddhist ethics also contribute to making individuals closer together, loving each other more. Thanks to that, life is less brutal.
Ethics is the focus of the education industry in general, the educational psychology in particular, and is the basis for developing educational content and teaching methods. Therefore, ethics have strived to build people with basic moral foundations that speak about the good and happy life of mankind. However, contemporary educators tend to create an educational model. This means giving people a fixed nature and stopping its development. The moral nature of man is not something rigid but flexible to bring peace, happiness, because the truth of man and the universe is clearly seen by the Buddha: All dhammas are non-self. . (PC 279)
Therefore, Buddhist ethics is a moral system that takes the selflessness as the basis. Thereby, thinking, contemporary education needs to review some points and need the teachings of the Buddha enlightened.
The Dhammapada clearly shows the basic issues of Buddhist ethics. The author has introduced the main points that the writer found very practical to contribute to building a peaceful and peaceful society. Just waiting for the mature thinking and practice of each individual on the way to that good goal. People who live virtuously mean living a peaceful, happy life. Moral life is true living, living in harmony with your true self. The real person is always full of wise intellect and good virtue, not a worried and anxious person who runs back and forth every day on the road, seemingly hurriedly rushing like a human fleeing. Nor is it the man who revels day and night in an almost endless rendition full of loud, shrill music, between colors that stimulate the nervous system to the extreme; nor are people living in power and wealth. Because the present person can have everything without happiness, have everything without peace of mind, true happiness. To live ethically is the ideal, peaceful, happy life for anyone who has felt the meaninglessness and emptiness of life running after lowly materialistic sensual pleasures and seeking a way out. However, the main thing is the self-training of each individual. Others can show us the way, explain and encourage us in the practice. But they cannot do it for us. Buddhism always emphasizes the responsibility of each individual. Each person must be responsible for his words, actions and thoughts. Buddhism does not emphasize the prevention of suffering and healing of suffering outside the individual, but mainly inside of us, ie emphasizing the subjective factors of each person Therefore, cultivating morality is very important for each individual, because the society is made up of many individuals. Therefore, starting to treat each individual also means starting treatment for the whole society.
Demonstrating Buddhist ethics is showing your moral character in life. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.3/8/2020.
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