Ethics in the Buddhist life "The Buddhist way of life", a topic that Shakyamuni Buddha himself preached many times, but specifically and clearly in the Suttas the Buddha taught his son is Rahula, after he left home. These suttas are available in translations in the second, 61st, and 62nd Central Sutras, and in the III and 147th Central Discourses. These sutras were engraved on the Bhàbrà inscription by King Asoka in the fourth century BC. , calling on all monastics and lay Buddhists to recite and read this Sutra. We are not Buddha's sons like Rahula, but we are all spiritual children of the Buddha. The loving and wise words of the Buddha. The sincere and wise teachings of the Buddha to Rahula, nearly three thousand years ago in India, are also the teaching for all of us, Vietnamese Buddhists, ordained as well as laymen, men and women, young and old. Today, on the occasion of the solemn Vesak Day, let's reflect on the Buddha's teachings on the Buddhist way of life. The Buddha said: "Hey, Rahula, what do you think? What is the purpose of the mirror?". Rahula replied: "World Honored One, the purpose is to reflect." "In the same way, the Buddha taught: "Rhu La, after reflecting many times, practice bodily karma, after reflecting many times. , practice your oral karma, after reflecting many times, practice your mind." The religious life is a way of life that always reflects, does not let go, does not let loose. face, but a mirror of the soul that reflects every thought, whether their words and deeds are compatible with the religious lifestyle; Buddhist lifestyle, ie as the Buddha taught Rahula, is harmful or not harmful to you; for others, beneficial or unprofitable, for oneself and for others, to bring happiness or cause suffering and unhappiness for oneself and others. Why does the Buddha advise us to reflect many times? This is due to the evolution of karma, which can be divided into three stages: the first stage is the stage of using the mind, also called attention. Usually, we call it will. For example, today is Buddha's Birthday. But right from yesterday and before, someone had the intention to go to the temple today to pay homage to the Buddha, listen to the lecture, do many Buddha works and other good deeds. But there are also those who are probably only a very few on the occasion of Buddha's Birthday, who want to go to see fortune-telling, see math, hope to "go to the bridge" a trip to develop fortune, found fortune. Even at this stage of the will, we must reflect, must consider whether it is right or wrong, suitable or not in accordance with the religious life, the Buddhist way of life, benefiting ourselves and others. no, bring happiness or cause suffering, for yourself and for others or for both. If during the period of your will, you reflect and find that on Buddha's birthday, it is inappropriate to go to the fortune-tellers to see maths, to set a bad example of superstition for your wife, children, relatives, friends and other people, then Please resolutely give up that desire. On the contrary, for the desire to go to the temple, worship the Buddha, listen to lectures, do many Buddha works and other good deeds. If you reflect and see that that will is good, bringing peace to yourself and others, now and in the future, you should resolutely carry out that will. but also because the vast majority of you have such good intentions, so today we have the good fortune to preach in such a large and enthusiastic assembly. If everything we do, every word we say, every thought we think is carefully considered right from the volition stage, as the Buddha taught Rahula, how many mistakes, crime and misfortune did not happen in this world full of pain. The Buddha said, "Rahula, if, while reflecting, you know, 'This bodily action I want to do, this bodily action of mine may lead to self-harm, may lead to harm to others, may lead to both. , this body-karma is unwholesome, leading to suffering. Such a bodily karma, Rahula, you definitely should not do it. O Rahula, if, after reflecting, you know: "This body of work I want to do, This bodily karma of mine can't lead to self-harm, can't lead to harm to others, can't cause harm to both, then this body-karma is good, leads to happiness, brings happy retribution. Such a bodily kamma is good, Rahula, you should do it.” The second stage is the stage where a thing has been started and is being done. Right at this stage, the stage of action is in progress, we We still continue to reflect: is this doing what we are doing in accordance with the religious life, the Buddhist way of life, causing damage to ourselves, to others, to both, or vice versa? If, through reflection, we find that it is harmful to ourselves, others, or both, we should resolutely continue to do so, even though it is difficult. obstacles. Just like today, you are happy to come here to worship Buddha, Listen to the sermon, do many good deeds and Buddha's work, in your heart you will feel peaceful, happy, and their wisdom will increase. If you think it's worth it, feel free to continue doing it, on this Buddha's birthday as well as on other Buddha holidays, or whenever possible. On the contrary, there are things you are doing, in progress, but in the process of doing, you consider that it is not beneficial for you, for others, or for both, even if the initial intention is good. Also, you should stop doing it right away. The Buddha taught Rahula that: "Rahula, when you are doing a bodily karma, you should reflect on that body karma as follows: This body karma I am doing, this body karma of mine leads to self-harm. , causing harm to others, causing harm to both, this body karma is unwholesome, leads to suffering, brings suffering retribution. Rāhula, if while reflecting, you know that the bodily karma you are doing is unwholesome, then you should give up such a bodily kamma. But if, Rahula, while reflecting, you know the following: the bodily karma I am doing now does not lead to self-harm, does not lead to harm to others, does not lead to harm to both, then this bodily action is good. . Reflect on whether what we have done is suitable or not in accordance with the religious life, the Buddhist way of life, whether it causes damage to ourselves and others, whether it causes damage or not to both, whether it brings peace and happiness or not for oneself and for others or for both. If we reflect and realize that what we have done has caused harm to ourselves and to others or to both, then we must sincerely repent, honestly confess our mistakes to the guru or to the others. fellow practitioners, fellow believers. After that, make up your mind not to do such a harmful deed from now on. But if, through reflection, we realize that what we have done is in accordance with the religious life, the Buddhist way of life, bringing happiness and peace to ourselves and others, or to both, then we are really happy. , ready to do it again, as many times as possible, for the sake of his own happiness and that of others. The Buddha himself also advised Rahula to do the same, after each of his actions: "O Rahula, after you have done a body karma, you need to reflect on that body karma as follows: " This body action I have done, this body karma of mine leads to self-harm, to harm others, to both harm. While reflecting, Rahula, you know as follows: This bodily action I have done leads to self-harm, to harm to others, to the harm of both. , brings suffering retribution. Such a bodily kamma, Rahula, you need to speak up about, to reveal, to present to your gurus, or to wise fellow Brahmans. Having said, revealed, presented, it is necessary to protect it in the future.” “Again, if while reflecting, Rahula, you know the following: This body, I have done, no leads to self-harm, does not lead to harm to others, does not lead to harm to both, At this time, this body-karma is good, leading to peace, and bringing about peaceful retribution. Therefore, Rahula, your family must dwell in joy, cultivating by yourself day and night in good dharmas.” For every action of the body, that is, bodily karma, even when it is still a will, either while doing, or after having done it, the Buddha advised Rahula as well as all of us Buddhists to be alert to consider, is it good or bad, if it is good, then practice it. study day and night to increase those wholesome deeds. And if it is unwholesome, then try day and night to abandon, eliminate, guard against, repent, repent, so that those unwholesome dhammas never Not only for actions in the body, but also for words, for every thought that sprouts in his mind, the Buddha also advises us to reflect and consider whether it is good or bad. If it is wholesome, then learn to promote growth, if it is unwholesome, then strive tirelessly to eliminate and eliminate. And only after so many reflections on our deeds, words, and thoughts can we gradually come to the place where all our three karmas, bodily karma, verbal karma, and mental karma are gradually being achieved. clean and bright, completely in accordance with the religious lifestyle, the Buddhist way of life. We, gradually, strictly follow the Buddha's teachings, as recorded in the Dhammapada: "Do not do all evil, Accomplish good deeds, Keep your mind pure, The Buddhas themselves teach". Keeping the mind clean should be the constant and top concern of all of us Buddhists, monastic or layperson. Why? Ladies and gentlemen, this is because, normally, people think first, then speak, then act, we all have in mind the first verse of the Dhammapada: "The mind leads the Dharma, the mind dominates, the mind creates, If with a defiled mind, Speak or act, Suffering follows, Like the wheel of a cart" Meaning: The mind is already unwholesome, unclean, filled with greed, hatred and delusion, then speech and actions with such a mind will also be unwholesome, filthy, full of greed, hatred, and delusion, and bring painful results. On the contrary, as the Dhammapada says: "If with pure mind, Speak or act, Bliss follows, Like a shadow that does not leave the picture". The religious way of life, the Buddhist way of life, is a way of life with a pure mind. That is the way to live a happy life. A happiness that I create for myself, bring to myself, not anyone else, even my parents, relatives can't do it. That is the meaning of verse 43 in the Dhammapada: "What parents, fathers, relatives cannot do, Eight main directions can do, Do better!". The main direction of the mind is the good mind, the good mind, the pure mind. On the contrary, a person with an unwholesome mind is also the most unhappy person in the world, a misfortune even greater, more terrifying than the evil that beasts bring to him. The Dhammapada says: "A wrongful family harms an unjust family, Enemy harms an enemy, Not equal to a mind directed to evil, Causing evil to oneself". Why does the Dhammapada say so? This is because the unwholesome mind is the enemy within, the enemy that harms insidiously, so it is also the most feared enemy. Someone asked the question: How to keep the mind always good and clean? How to keep the mind from thinking evil, thinking unwholesome? How can we not be greedy for hatred and delusion, less greedy for anger and delusion, even though we still know that greed, hatred and delusion is wrong and suffering? It is a very legitimate question, the Buddha once said: "Trouble for mankind!" (Kandakara Sutra, Central Division II Sutra 51). Some people know that smoking is harmful but still smoke, know that drinking alcohol is harmful but still drink. That is the power of habit, a terrifying force. Just like a person walking forever in the morning dew, the shirt will be soaked with dew. How many days do I have to dry my shirt to dry? The same goes for the human mind. The mind of a person who thinks evil or thinks good also becomes a habit. If it has become a habit, especially a bad habit, it also takes time and effort to get rid of it. First of all, you have to create a good environment for yourself with good environments, good intellectuals, as the Buddha often says. In the Manchurian Minor Sutra (the Central Sutra No. 110), the Buddha clearly introduced us to the way of life of an unwholesome person. An unwholesome person is a person full of unwholesome qualities, such as no faith, no shame, no fear, little hearing, Laziness, lack of thought, lack of wisdom. An inconvenient person thinks like an unrighteous person, thinking harms himself, thinking harms others, thinking harms both. An unwholesome person speaks like an unrighteous person: Lying, double-tongued, cruel talk, frivolous talk. An unwholesome person acts like an unrighteous person, killing, taking what is not given, and engaging in sexual misconduct. Thus, with the above definitions we know immediately what an unwholesome person is and help us to avoid becoming an unwholesome person. Buddhists often come here to pay homage to the Buddha, listen to sutras, read the Fa books, talk about morality, do Buddhist works and good deeds, that is to create for themselves a good environment to eliminate bad thoughts and arise. good thoughts, good thoughts. It is difficult for one person to do, or it is difficult for a beginner to do it. But if there is an organization, many people work together and do it many times, become familiar, When done, the hard work will be completed well. We have a good environment, we have good friends, we still have to work on ourselves. The Sutra of An Abode (Sutta 20, Central Sutra 1), teaches us how to make the right effort to cultivate good thoughts and eliminate bad thoughts. The Sutra says there are five measures in all: -- The first measure: is to drive away evil thoughts with good thoughts. For example, using the concept of compassion to drive away thoughts of anger, the Buddha used the example of a skillful carpenter who uses a good wedge (good thought) to knock another wedge (evil thought). -- The second measure: Is to reflect on the harmful consequences of bad thoughts that will lead to crime and punishment. Like a man who observes that he is wearing a dead dog's body around his neck, he is so afraid that he throws it away. Just like today, Smokers think that smoking can cause them and their children (smoke smoke) to have cancer, get scared and quit smoking. -- The third measure: is to try, forget evil thoughts, don't think about it anymore. The Buddha took the example of a person who closes his eyes so as not to see something that can motivate him to do evil. -- The fourth measure: is to stop the flow of evil thoughts, let it reduce its strength. The Buddha used the example of a person running, turning to walk, then standing, then sitting, then lying down. I can take the example of smoking to illustrate the Buddha's words. An addict, seeing a pack of cigarettes, immediately took it, drew a match, lit it, and took two or three breaths. Now, when you see a cigarette pack, don't take it, and when you have it, don't pull out a cigarette, don't light a match, or light a match, don't take a breath, etc.. Because, every time stop like that, we can all reflect, remember the doctor's advice about how tobacco causes cancer, how much money it costs his wife to smoke, etc.. so we can stop smoking. . -- The fifth measure: is to use the will and energy to control evil thoughts and prevent them from arising. Buddha, for example, a strong person falls and a weak person falls. The above are five measures to control and eliminate evil thoughts, taught by the Buddha in the Sutra "An Abode". These are practical and concrete teachings that everyone can apply in their daily lives. One thing we need to keep in mind is that all thoughts are impermanent, whether good or bad, if they are not nourished by the corresponding thoughts and especially the corresponding deeds. I take the example of a smoker's concept of smoking. That notion of smoking is nourished by thoughts such as that smoking is harmless, Smoking is more innovative, smoking a cigarette can shorten life by a few seconds, but laughing once can increase life by seven seconds, etc. If we do not cultivate the concept of smoking with such thoughts, on the contrary, oppose it, eliminate it with such thoughts as smoking causes cancer, smoking harms the lungs, smoking costs money, etc. then the thought of smoking may gradually no longer dominate us as before. And we can proceed to quit smoking without difficulty. One more thing, we also need to keep in mind that good thoughts are generally stronger than bad thoughts, just as light is stronger than darkness. Evil thoughts can dominate us because we don't know it's ac. If it is recognized as evil, it will naturally disappear. That is why, the Buddhist scriptures advise us to always be mindful and aware, knowing clearly what we are thinking, saying, doing and thinking. Those words and deeds are good or bad, bringing peace or suffering to themselves and others. Some people think evil without knowing they are evil. It is very difficult for such a person to practice abandoning evil and doing good. Just as there are people who do good without knowing that they are doing good, it is very difficult to develop good. The life of a Buddhist must be a sober life, knowing that good is good in order to promote the inherent good, learn the good things that you do not have. At the same time, we must also know that evil is evil to eliminate the evil we have committed and guard against evil that has not yet arisen. In short, increasing the inherent good, learning the good things that are not there, giving up the inherent evil, avoiding the evil that is not there: that must be the diligent lifestyle of all of us Buddhists. That is also the definition of the word "Right Effort", Sammà andyama, in the Eightfold Path that the Buddha advised all Buddhists we need to practice. "The noble disciple lives diligently, giving up unwholesome dhammas, accomplishing kusala dhammas, striving with perseverance and diligence, not relinquishing the burden of kusala dhammas." Above, we said that using good old thoughts to chase evil thoughts. You may ask what kind of good thought it is? The Buddhist sutras often teach the practice of the "Eight Right Paths" by means of Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration, and Eight Dharma Doors to create a perfect person. Eight methods of building a perfect Buddhist lifestyle, practical application in real life. A person of good will must of course be a person with right views, right thinking, right language, right three karmas, right livelihood, righteous livelihood. have the right idea and have the right meditation. What a mistake it would be for someone to accuse us of Buddhism as destroying all human emotions, as inhumane! On the contrary, it can be said that Buddhism is the most humane religion because it helps people strive to become perfect human beings, saints in this world, fully and completely self-assembled people. the most beautiful virtues of compassion and wisdom. Humans have great wisdom and love (compassion): that must be the striving direction of all of us, because that is the model, of a perfect human being from the Buddhist point of view. It is a specific direction of striving, nothing is far-fetched, the Buddha and his many generations of enlightened disciples prove that the perfect human being is not a utopian structure that has been achieved. are, are, will be living people, reality if you know how to strive for the path. The Eightfold Path that the Buddha outlined. The immortal value of Buddhism is that it outlines a specific path to help each of us become a perfect human being, a person who lives happily and freely, an exemplary human being of wisdom and love. wide. That is also the message that the Buddha left us: the message calling on all of us to strive to become perfect human beings, people liberated from the three poisons of greed, hatred and delusion, people with free mind and liberated wisdom, worthy of being a disciple of the Buddha, a spiritual child of the Buddha. In this world full of hatred, let's live without hatred, let's set an example of a life full of love. In this world full of darkness, the darkness of the threat of war, and the immoral way of life, let us light the lamp of wisdom, understanding and sympathy. Society does not look at us, judge us by Buddha books and Buddha statues, but look at us, judge us by our specific person, by our concrete actions and words, can appear to be loyal to or in contrast to the Buddhist ideas of compassion and wisdom. The Buddha too, he looked at us and judged us not by statues, pictures of Buddha, by whether Buddha's books recorded whether his words were true or not, but by the specific daily life of Buddhist monks and nuns we have. Is it really a religious life, a Buddhist life or not. If indeed, we live, behave, act according to the teachings of the Buddha, then even though the Buddha entered Nirvana three thousand years ago, he is always beside us, following the instructions. , encourage us.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.20/9/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.