Some characteristics of the teaching of the Buddha. In his lucrative teaching career, the Buddha did not turn the wheel of dharma by magical powers, but he used enlightened wisdom and Dharma methods. Teaching characteristics of the Buddha The virtuous life of the Buddha is inherently a greatness: He manifested birth, renunciation, enlightenment, turning the wheel of dharma has brought many values ​​to people for peace. , liberation, peace, freedom, equality, ... To honor the moral values, culture, ideology of peace, and friendship of the Buddha, the United Nations General Assembly took the Buddha's birthday. birth, enlightenment, enter Nirvana to celebrate Vesak - festival of international culture and religion of the United Nations (1). During his lucrative Dharma propaganda, the Buddha did not turn the wheel of dharma by magical power, but he used enlightened wisdom and Buddhist methods. Research shows that the Buddha's teaching career has six basic characteristics as follows: First, the Buddha was engaged in the life of propagating the dharma to save sentient beings. The Buddha's greatest wish appeared to be. it is to save sentient beings: "The Buddha was born because the only great cause was the enlightenment of sentient beings to enter the knowledge of the Buddha" (2), the Buddha repeatedly affirmed: "Truthfully about me. will say the following: As a sentient being without delusion, born in the world for the happiness of all beings, for the happiness of all species, for the love of life, for benefit, for happiness, for happiness for heaven and mankind ”. Therefore, the virtuous life of the Buddha appeared in this world with only two main purposes: self-reliance and forgiveness. After attaining enlightenment, the Buddha did not enter Nirvana immediately, but on bare feet for 49 years, he traveled the roads of northern India to carry out the mission of propagating the dharma, embarking on the life of saving sentient beings. Proving this, the Mahasatipatthana Sutta cites: “What do you all of you in the Three-decade Gods think? The Tathagata is committed for the happiness of beings, for the welfare of beings, out of love for life, for the happiness of the welfare of God and for mankind "(3). The Buddha's virtuous life is inherently great. The Buddha's virtuous life is inherently great. Young monks and nuns prepare for the path of propagating the Dharma in the future Second, the Buddha used his own virtuous practice to teach sentient beings. In the biochemistry, he also used his own virtuous life to teach. Mr. Uu Da Di said the five practices of the Buddha's body religion, the five dharma s include: "The Cù-Talks tri-subject matter about crude y, again praise tri sufficiency on crude y; Satan Cù-talks is happy about meager eating, and praises the meager mindfulness; Satan Cu-talks ate a little, and praised the little food; The Cù-Talks are happy about the resting place and the rudimentary bed, and praised the resting place and the rudimentary bunk bed; Sa-subject Cu-talk is still sitting and praise is still ”(4). However, this legal year is not the end of the body religion. Also in this sutra the Buddha said the 5 final dharma s of the Tathagata body: "What is the year? This Uu-da-di, I have a disciple due to the superior world, praise Me that, "World Religion has gender, great world, the right words according to the job, the right thing to say" (5). This says: Buddha practices unification - words always go hand in hand with deeds, that is, all that the Buddha taught his disciples, he also practiced those teachings himself. So the Buddha's actions and actions are the teachings of the body, the example, the model for the disciples to follow. Third, the Buddha said that the dharma has conditions. The basic teachings of Buddhism are dependent origination. The Buddha was enlightened to the doctrine of dependent origination, so when he spoke the Dhamma, he was based on cause and effect to speak. Saying the law is predestined means speaking the law is grounded, not groundless, speaking the law is in accordance with the predestined relationship: "Again, Uu-da-di, I have a disciple due to unreasonable views, praise Me. that, 'The Religion knows all over, not without knowing; see everywhere, not not see. He said that the Dhamma gives the disciple the cause, not the cause, the condition is not the condition, can (answer) but not cannot (answer), can disengage, not be disrespectful ” (6). From the point of view that the Dhamma has predestined conditions, in the Dharma Sutta, the Buddha advised the virtuous monks who want to practice and promote the Dharma need to achieve the seven dharma s: "Then the Buddha told the monks that : If there is a Female pornographic achievement of seven dharma s, you will be blissful and blissful in the holy dharma, straight ahead to the end. What are the seven dharma s? That is to know the dharma, know the meaning, know the time, know the degree, know yourself, know the assembly and know the inferiority of the person "(7). Seven methods taught by the Buddha demonstrate transcendent wisdom in propagating the Dharma, educating and teaching, which are both principled, oriented, and the necessary tools, skills, and attitudes that each messenger Tathagata need to meet. In his lucrative teaching career, the Buddha did not turn the wheel of dharma by magical powers, but he used enlightened wisdom and Dharma methods. In his lucrative teaching career, the Buddha did not turn the wheel of dharma by magical power, but he used enlightened wisdom and Dharma methods. The abbot with the work of teaching the Fourth Dharma, the Buddha building the Sangha of harmony, purity of Dharma, whether or not the Buddha's dharma can be mistaken or not depends on the harmony and purity of the Sangha. When the Sangha is in harmony, it not only makes the Buddha Dharma prosper, but also makes the heaven and the people benefit: "A dharma appears in life that makes heaven and people peaceful and heavenly people benefit. One dharma is: Making them in harmony, then after the body dies, they will be born in the benevolent realm, in heaven, or in the human realm ”(8). Therefore, the Buddha always guided the Sangha to practice the pure life of harmony, and he often advised monks to: “Didn't hear from other people talking about this one in order to destroy the other. Dividing makes harmony, if there is harmony, we make joy. Not joining partisan parties, not being happy with partisan parties, not praising partying ”(9). Even when the Buddha was not in the world, he still instructed the Sangha to be in pure harmony: "Hey, nan, so after I am gone, you live in harmony, happy and undisputed. homogeneous in one mind, homogeneous in the same teaching, in harmony like water with milk, living peacefully as I was in this world ”(10). Fifth, the Buddha preaches practically with the present, in accordance with the problems of life, the Buddha's sermon, turning the wheel of the Dharma, not beyond the purpose of helping people get rid of suffering and be happy, solving problems. subject of life, He said: "The purpose that I preach the Dharma is to bring the practitioner to the cessation of suffering" (11). Therefore, the Buddha said that the Dhamma is human-centered, practical in the present, solves the problem of life: "Dharma is cleverly taught by the Buddha, practical in the present, beyond time, to to see, always looking forward, only people with wisdom can understand for themselves. Such an upper-level sermon preacher, such a fully qualified and virtuous teacher, we are very hard to find in the past as well as in the present, except for World Religion ”(12). This does not mean that the Buddha despised the past and the future. The Buddha's teachings are practical and focused on the present, because the present can solve the karma of the past and can bring good results in the future. Sixth, the Buddha is equal in his teachings and views, Buddha's thought always affirms that all beings have Buddha nature. He is a Buddha, and all beings that are Buddha will become. In that spirit of equality, the Buddha pointed out the harmful effects of caste division in Indian society at that time. He declared the spirit of equality and human rights. In the Dharma, he always teaches "come to see" - that is, the highest purpose of everyone coming to Buddhism is to enlightenment. The Buddha did not force, did not force people to believe in Buddha. He upholds faith, but belief is ranked second after wisdom: "Hey, monks, for whoever believes in the Tathagata is established, based on, dwells on facts, texts. owls, such texts, the monks, such beliefs are called to have complete data, based on (right) view, firmly, can not be destroyed by a Sa-keeper, -la-Mon "(13). So, Tathagata belief should be established based on right views (true wisdom view). That means, people only believe in Buddha when they have righteous views, have grounds, ... not just what is called the Buddhist scriptures, what the Sangha says will believe. This viewpoint also demonstrates the free spirit and equality of the Buddha's point of view. The basic teaching of Buddhism is dependent origination. The Buddha was enlightened to the doctrine of dependent origination, so when he spoke the Dhamma, he was based on causes and conditions to speak. The basic teaching of Buddhism is dependent origination. The Buddha was enlightened to the doctrine of dependent origination, so when he spoke the Dhamma, he was based on cause and condition to speak. HET = NAM MO BON SU THICH CA MAU NI PHAT. (3 LAN) .TINH THAT KIM LIEN .THICH NU CHAN TANH.AUSTRALIA, SYDNEY.18 / 3/2021. people only believe in Buddha when they have right views, bases, ... not just what is called the Buddhist scriptures, whatever the Sangha says, they all believe. This viewpoint also demonstrates the free spirit and equality of the Buddha's point of view. The basic teaching of Buddhism is dependent origination. The Buddha enlightened the doctrine of dependent origination, so when he spoke the Dhamma, he was based on cause and effect to speak. The basic teaching of Buddhism is dependent origination. The Buddha was enlightened to the doctrine of dependent origination, so when he spoke the Dhamma, he was based on cause and condition to speak. HET = NAM MO BON SU THICH CA MAU NI PHAT. (3 LAN) .TINH THAT KIM LIEN .THICH NU CHAN TANH.AUSTRALIA, SYDNEY.18 / 3/2021. people only believe in Buddha when they have right views, bases, ... not just what is called the Buddhist scriptures, whatever the Sangha says, they all believe. This viewpoint also demonstrates the free spirit and equality of the Buddha's point of view. The basic teaching of Buddhism is dependent origination. The Buddha was enlightened to the doctrine of dependent origination, so when he spoke the Dhamma, he was based on causes and conditions to speak. The basic teaching of Buddhism is dependent origination. The Buddha was enlightened to the doctrine of dependent origination, so when he spoke the dhamma, he was based on cause and condition to speak. HET = NAM MO BON SU THICH CA MAU NI PHAT. (3 LAN) .TINH THAT KIM LIEN .THICH NU CHAN TANH.AUSTRALIA, SYDNEY.18 / 3/2021. The basic teaching of Buddhism is dependent origination. The Buddha enlightened the doctrine of dependent origination, so when he spoke the Dhamma, he was based on cause and effect to speak. The basic teaching of Buddhism is dependent origination. The Buddha was enlightened to the doctrine of dependent origination, so when he spoke the Dhamma, he was based on cause and condition to speak. HET = NAM MO BON SU THICH CA MAU NI PHAT. (3 LAN) .TINH THAT KIM LIEN .THICH NU CHAN TANH.AUSTRALIA, SYDNEY.18 / 3/2021. The basic teaching of Buddhism is dependent origination. The Buddha was enlightened to the doctrine of dependent origination, so when he spoke the Dhamma, he was based on causes and conditions to speak. The basic teaching of Buddhism is dependent origination. The Buddha was enlightened to the doctrine of dependent origination, so when he spoke the Dhamma, he was based on cause and condition to speak.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.18/3/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.