Buddhist Ethics and Human Happiness.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Part I [01] A Scapular BUDDHIST AND HAPPY PEOPLE C basil we can say all the teachings of the Buddha are directly or indirectly related to ethical issues and we need to define Buddhist ethics like first of all to suit the intended theory His method of saving birth, then applying that morality to our human world, especially our modern humans. When he declared: "Bhikkhus, in the past as well as now, I speak only of suffering and the cessation of suffering" (Med. cessation of suffering during the past 45 years of his teaching. We know in the Zhuan Falun, the first sutra that he preached to five people who had previously practiced asceticism with him. He stated: "This is suffering, this is suffering to be known, this is known suffering. This is the origin of suffering, this is the cessation of suffering, this is the cessation of suffering. This is the cessation of suffering, this is the cessation of suffering. pain killing must realize, this is pain killing has been realized. This is the path to pain killing, this is the path of suffering killing must practice, this is the path of suffering killing was practiced. " not only So he also advised his monastic disciples: "Go, monks, for the happiness of sentient beings, for the welfare of sentient beings, out of compassion for the world, for benefit, for peace of mind. for gods and humans" . (Similarity I, 128). The above statements of the Buddha clearly state his earnest ambition is to save suffering, save birth, end suffering and sorrow, and bring joy to all sentient beings. And so we can define, Buddhist ethics is a way of life that brings happiness and peace to all sentient beings, especially us humans. It should be emphasized in particular that this is a way of life, not moral teachings to be followed passively. And that lifestyle needs to be practiced and implemented, not to worship and beg. Only through practice can the practitioner enjoy real, present and present happiness (sandithiko akàliko), discernible (ehipassiko), not a distant imaginary paradise. Some of the following teachings of the Buddha further prove that his teachings are directed towards the cessation of suffering and the enjoyment of sentient beings: "Achieving these five dharmas, bhikkhus, bhikkhus live in the present. Suffering, with brain damage, with grief, with heat in the brain, after the break up of the body, death is expected. What is 5? Here, Male-stilts, Male-stilts have no faith, no shame, fearlessness, laziness, and evil wisdom.Accomplishing these five dharmas, bhikkhus, in the present moment, bhikkhus live peacefully, without brain damage, without grief, without anxiety. ardent and, after death, awaited to be a good realm. What is 5? ..." (Tang Chi II, 11). A further teaching, further emphasized: "Achievement of these five dharmas, the Male-stilts, the Male-stilts bring happiness to themselves and bring happiness to others. What is the 5? Here, the Male-stilts. -stilts, a bhikkhu is full of morality and encourages others to be fully virtuous. He himself fully meditates and encourages others to meditate fully. He himself is full of wisdom and encourages others to be full of wisdom. Full of wisdom, fully liberated by oneself, and fully liberated by others, fully liberated by oneself, fully liberated in knowledge, and encouraged by others to be fully liberated in knowledge. Full of these five dharmas, monks, A bhikkhu brings happiness to himself and brings happiness to others." (Increased Chi II, 20). If Buddhist Ethics is a way of life that brings happiness and peace, it is also a way of life that elevates people to a supreme position, determining that people have the ability to eliminate all suffering. end birth and death. His words are a vivid image of a person who relies on human strength, seeks the way by himself, practices asceticism by himself, practices meditation until he realizes results, does not rely on anyone, does not rely on others. some kind of force. When he went to seek the way with Mr. Alarakalama, who had attained the jhāna of nothingness, he thought: "Not only Alarakalama has faith, I also have faith, Not only Alarakalama has diligence, I also have diligence. Not only Alarakalama has mindfulness, I also have mindfulness Not only Alarakalama has concentration, I also have concentration. Thus, his life from seeking enlightenment to enlightenment, proves concretely that, with a human body and human effort, without relying on anyone, he has achieved the ultimate holy goal. . He proved that: not too suffering in the hell realm, not too happy in the heavenly realm, with only a human body, wisdom can overcome suffering to overcome suffering, wisdom is happy to be liberated from suffering. heavenly bliss, attaining the bliss of liberation to attain Perfect Enlightenment. Thus, Buddhist ethics is a way of life that upholds the human position and proves that man is capable of reaching the ultimate liberation, if one has enough human will and effort, if one increases one can develop mindfulness, concentration, and meditation power of man, if one can promote the wisdom power to liberate man's force. Going one step further, Buddhist ethics is a pure, clean and healthy lifestyle, because only a pure life can guarantee a happy life. In the Parable of Cloth Sutra (Central Part I, No. 7), the Buddha confirmed that an unclean cloth dyed will have a bad dye. In the same way the evil realm awaits a defiled mind. On the contrary, a pure and clean cloth dyed will have a good dye color. In the same way the celestial realm awaits an unstained mind. Thus, happiness comes only to a pure mind, not to an unclean mind. Then the Buddha listed 16 mental defilements, in which greed, hatred and delusion are the main ones, which need to be cleansed and eliminated, thanks to his unwavering faith in the three treasures, through his proof of faith and faith in the Dharma. "From here, joy is related to dharma. From joy, joy arises. From joy, the body is peaceful. The body is at peace, the feeling of happiness is felt. With happy feeling, the mind is meditated." (Central Central I, 37A-37B). In order to attain jhāna, the five hindrances considered to be defilements of the mind must be eliminated and replaced by the five jhāna factors of the mind, four joys and one-pointedness. Want to prove A-la-Han results, must cut off three smuggled or: Sex smuggled, True contraband, Ignorance smuggled; The ten fetters must be purified: body view, precepts forbidding, doubt, greed, anger, craving for form, craving for formlessness, conceit, restlessness, and ignorance. Also have to cut off 7 customary: arbitrary greed, customary anger, arbitrary ant, arbitrary doubt, arbitrary conceit, arbitrary arbitrary, arbitrary arbitrary; and the hindrances, fetters, taints, and entanglements are regarded as defilements of the mind. And so, a pure mind waits for happiness and happiness, a dirty mind waits for pain and sorrow. Talking about unclean means talking about unwholesome, talking about purity means talking about good. Thus, Buddhist ethics is also a way of life to abandon unwholesome deeds and perform good deeds, as the Buddha's many teachings on this matter. We all remember the saying: "Do not do all evil, Accomplish good deeds, Keep the mind pure, It is the teachings of the Buddhas (Dharma Rule 183). The fate that awaits the wicked and the good is clearly distinguished: "Some give birth to fetuses, The wicked are born in hell; The good people go to heaven. No tainted fruit attains Nirvana. (Dharma Rule 126) Or the sentence: "Evil deeds should not be done, When done, suffer suffering; Good deeds should be done, Don't repent when done." (Dharma Rule 319) The difference between the wicked and the good is also clearly distinguished: "The righteous, though far away, are as clear as snow mountains; the wicked, even here, are never seen, Like arrows shot at night." (Dharma Rule 309) When asked by the wanderer Vacchagotta to give a brief explanation of wholesome and unwholesome dhammas, the Blessed One gave a clear analysis as follows: "Greed is unwholesome, hatred is unwholesome, delusion is unwholesome; non-greed is wholesome; non-hatred is heaven, non-delusion is wholesome. So the three dharmas are unwholesome, the three dharmas are wholesome. Killing is unwholesome, abstaining from killing is good, taking what is not given is unwholesome, giving up taking what is not given is good. Abstaining from lying is good. Two-toned speech is unwholesome. Abandoning double-tonguing is good. Unwholesome speech is unwholesome. Abandoning evil speech is good. Vanity is unwholesome. Abandoning frivolous speech. The ten dharmas are unwholesome. The ten dharmas are good.". (Central Center II, 135, new set). In the Song Tam Sutra, Central Division I, No. 19, the Buddha divided the Games into two categories: - Searching for sensual pleasures, thoughts of hatred, and thoughts of harm belong to the unwholesome range, for they lead to self-harm, to harm to others, to harm both, to the cessation of wisdom, to participation in afflictions, and not to Nibbana. . - Searching for lustfulness, non-hatred, harming good intentions, because these levels do not lead to self-harm, do not lead to harm to others, do not lead to harm to both, increase wisdom, and do not participate in afflictions. , towards Nirvana. Why is there this distinction? The Buddha stated: "I see the harm, the weakness, the defilement of the unwholesome dharmas, and the separation, the benefit, the purity of the wholesome dharmas" (Middle Part I, 116). Here we understand why the Buddha advised us "Do not be friends with you wicked, You shall not sub-human relatives who, Let your body heal, Be Friendly's rank improved. (Dhammapada 78) Or the sentence: "Whoever uses good deeds, Dispels evil karma, Will shine in this world, Like breaking free from the clouds" (Dharma Code 73). The Buddha used a beautiful image to describe the difference between the dharma of the good and the dharma of the wicked: "So far, so far away, the distance between the earth and the sky. So far, so far, so far away, far away from this shore to the other shore So far, so far away, the distance between the setting sun and the rising sun But still far, far further away is the distance between the dharma of the virtuous and the dhamma of the good wicked. " Buddhist ethics is a way of life that goes hand in hand with suffering, which upholds a personal experience of the Buddha, that suffering does not lead to liberation. Prince Bodhi in sutta 85, Central Division II, came to express his feelings: " Bliss is attained not by pleasure, bliss is attained through suffering" (Middle Division II, 403). This is also the point of view of the Buddhist nuns, when they practice asceticism to burn off past evil karma. The Buddha's view was different, when he had 6 years of his ascetic experience. And any of his teachings or methods bring peace and happiness to the practitioner. He first compared two types of bliss: - Bliss is called the happiness of the Buddha, that is, the joy of slumber, the benefit of nurturing the happiness, the reverence of happiness, the happiness of fame and fortune (Ang Chi I, 334-335), which the Buddha advised his disciples to stay away from. - He exalts the happiness of the Saints as far away from happiness, peaceful happiness, peaceful peace, right enlightenment, Nirvana bliss. He advised his disciples to often go to hear the Dharma to enjoy Dharma happiness, to meditate every day to enjoy the bliss of meditation, to keep the 5 precepts, to practice the eight precepts to enjoy purity, peace, and happiness. He called meditation practice the method of present bliss, that is, bringing present happiness to meditators. The first meditation brings joy and happiness born of seclusion. The second meditation brings joy born of concentration. The third meditation brings peace of mind. The fourth meditation brings about pure equanimity. Thus the meditator fills him with joy and happiness born of concentration, and there is no part of his body that is not permeated by that rapture. Such a way of life promotes peace, but somehow some people misunderstand Buddhism as pessimistic, while rightly, a Buddhist should be the most optimistic person in the world, always imbued with Dharma bliss. , meditation bliss, faraway bliss and peace. Another feature of Buddhist ethics is that it promotes a lifestyle free of all attachments. In the beginning are the attachments to the five nurturing senses, i.e. beauty, good reputation, fragrance, delicious taste, and mellow touch. The Buddha often pointed out the danger of sex: "Fear, the Male-stilts, is synonymous with the sex. Illness, the Male-stilts, is synonymous with the sex... Tumor.. .. , being bound by desires, even in the present there is no escape from fear. Therefore fear is synonymous with sex..." (Tang Chi II, 309). In the Small Aggregate Sutra, Central Division 14, the Buddha taught Mahanàma clearly why although he still knows that greed, hatred, and delusion are defilements of the mind, greed, hatred, and delusion still arise from time to time, he taught: "O Mahanāma, Since that dharma in you has not been eradicated, you live in a family and enjoy sensual pleasures." The Buddha further explained: "Māhānāma, when the noble disciples, see this well with right wisdom: 'Sexual tastes are less sweet, suffering is much more painful, and the danger here is greater. ,' and he realizes the joy and happiness born of detachment from sensual pleasures, the separation of evil from unwholesome dharmas, or any other nobler dhamma, thus he is not influenced by sensual desires." (Central Central I, 92-92B). Here we see that wisdom coupled with meditation is capable of liberating human desires, and we understand why the Buddha used the words liberated mind, liberated wisdom to describe a person. be liberated and enlightened, because liberated mind is liberated by meditation and liberated by wisdom is liberated by wisdom. Together these two liberations are a total liberation. A prominent feature in Buddhist Ethics is the role wisdom plays in all the practices leading to liberation and enlightenment. That's easy to understand, because new wisdom has the function of eliminating evils, unwholesome dharmas, cankers, fetters, fetters, etc... and so in all dharma teachings Buddha has a role to play prominence of wisdom. In the three no-trafficking world-concentration-wisdom, wisdom plays the role of knowledge of suffering, suffering set, suffering cessation, the path leading to cessation of suffering; knowledge of the contrabands, the contrabands or their origin, the stumbling blocks or their cessation, the path leading to the contraband or their cessation. Because of such wisdom, boredom arises, due to boredom, separation from greed, due to dispassion leads to cessation, leading to liberated mind and liberated wisdom. Wisdom with the ability to help distinguish what is good dharma, what is unwholesome dharma, what is black dharma, where is the white dharma, where is the pure, where is the impure, where is the right dharma, where is the wrong dharma? Through this distinction, we can give up evil dharmas and achieve good dharmas. It is through wisdom that we understand the sweetness, the danger, the renunciation of sensual pleasures. The Buddha affirms: "Monks, what brahmin recluses, as they really are, perceive the sweetness of sensual pleasures as such sweetness, danger as such danger, renunciation as Such renunciation, these people will understand their desires as they really are, they can put others in a similar position, that is, if they know their desires as they really are, does such an event happen" (Middle Way). I, 87C). Of the 37 Dharma-supporting methods, every method has wisdom. In the four foundations of mindfulness, there are contemplations of the Dharma on the five hindrances, the five aggregates of clinging, and the six internal and external bases; in 5 bases, 5 forces, has wisdom, wisdom power; in the 7 senses there is competition for enlightenment; Of the eight righteous paths, there is right view, right thought, which belongs to wisdom. Another feature of Buddhist ethics is building a way of life in harmony with nature and making the living environment both healthy and beautiful. We see the Buddha being born outdoors, under a tree, attaining enlightenment outdoors, under a tree, preaching the Dharma for the first time outdoors, in a deer garden, and passing away also outdoors, under a tree. Ta La Song Tho tree stump. His life is very close to nature, close to mountains, gardens and forests. The life of monastics, his great disciples is also often life in the mountains, far from the city, and currently the remaining caves such as Ajanta, Ellora, and Kanheri are located deep in the mountains, determined. Life, ethics and spiritual practices are always in harmony with nature, with mountains and forests. In Vietnam we, Yen Tu pagoda, Perfume Pagoda was built craggy on rocky mountains, or hidden deep in the jungle. Like most Vietnamese temples, every pagoda has a landscape garden, a flower garden, a rockery, a lake, and a variety of fish swimming back and forth. These images prove that the life of Buddhist monks is lived in a clean natural environment, in harmony with the surrounding scenes, in harmony with still life, the moon and stars illuminate meditation. heart. Buddhist ethics was a way of life in harmony with nature, but also a way of life in harmony with people. So it is not surprising that when asked by Dandapani what his views were and what he taught, the Buddha replied: "According to my teaching, in the world with gods, demons and brahmins, with the recluses, brahmins, gods and humans, there is no dispute with anyone in the world" (Central Division III, 109, 109A). Another statement that speaks to the Buddha's non-controversial attitude: "The Male-stilts, I do not have a dispute with the world, only the world disputes with me. The Male-stilts, he who speaks the Dharma does not dispute with anyone in the world" (Suttas III, 165). The final characteristic of Buddhist ethics is an egoless lifestyle, a profound and wonderful philosophy that both helps people to gain self-control, escape the domination of the human body and the world, and overcome suffering. , sorrow, caused by the impermanence of the self and the world, is both the path leading to liberated mind and liberated wisdom. First of all, the Buddha mentioned 6 places of view of ordinary people as presented in the Xa Du Sutra (22, Central Vietnam). That is, if we consider form, feeling, perception, mental formations, and consciousness as our own, as our own, as our self, and when we consider the self and the world after death, we will be permanent, permanent forever. First of all, the Buddha distinguishes between ordinary people who hear little and noble disciples who hear a lot, ordinary people cling to these six views of the time, and noble disciples listen to many times and space. Next, the Buddha spoke of the absurdity of self-grasping as presented in the Six Six, No. 148, Central Division 3: "If the eye is the self, then it is unreasonable. The arising and passing away of the eye has been observed. seeing should lead to the conclusion 'I am arising and passing away in me.' Therefore, if someone says: 'The eye is the self', that is not reasonable" (Central Central III, 474-475). The same goes for other dharmas. The Sutra of No-Self again added, considering the 5 aggregates as self is unacceptable, because with respect to our body, we do not have the power to want our body to be as we wish. Therefore, the five aggregates of clinging cannot be regarded as self. Then the Buddha spoke of the dangers of suffering caused by self-grasping: "Whoever gives rise to thoughts, what is certain of us, now certainly no longer belongs to us, we certainly do not get it. Think like this. Therefore, it mourns and weeps, beats its chest until it loses consciousness. If it hadn't thought like that, it wouldn't have mourned and lamented at that time" (Central Part I, 136A). As for those who believe that after death, I will be permanent, eternally eternal, and when listening to the Buddha or his disciples preach the Dharma, eliminate all views of the land, abstain from actions, and give up all birth clothes. , the cessation of thirst and craving, he mourned, lamented, wept, beat his chest until he lost consciousness, thinking that he would be destroyed and ceased to exist. So all suffering arises due to grasping these 5 aggregates of clinging as mine, as me, as my self. To make people aware of the five aggregates of clinging as non-self, the Buddha asked a number of questions: "Is form permanent or impermanent? What is impermanent is suffering or pleasure? What is impermanent, suffering is subject to change? Is it reasonable to consider form as mine, as me, as my self?" The answers, of course, confirm rupa is impermanent, suffering, and not-self, as are the other aggregates of clinging. Then the Buddha came to a conclusion, encouraging the Male-stilts to observe: "Monks, whatever materiality ... any feeling... any thought... any action.. . . mine' (Central Division I, 138A) Through such contemplation, the noble disciple was bored with color... for feeling... for perception... for action... for consciousness. Due to boredom should be separated from greed, due to dispassion should be liberated. In liberation there is knowledge that knows liberation. He knows: "Birth is over, Pham's actions have been accomplished, what should have been done has been done, no more returning to this state" (Central Division I, 139). Thus, it is through contemplation of not-self that the practitioner realizes Sainthood. And having attained Sainthood, all suffering is completely annihilated. Thus, Buddhist ethics is a way of life that brings happiness to people, upholds human values, a life of purity, purity, and health, eliminating unwholesome dharmas, achieving good dharmas, a a lifestyle that goes hand in hand with pleasure, not with suffering, frees from afflictions, nurtures sensual pleasures, a lifestyle in which wisdom plays a key role, lives in harmony with nature, with people, a routine selfless living. * * * [2] BUDDHISM GERMANY D is required to write about Buddhist ethics, we immediately see the importance of this issue with all its difficulties. It is important because we can say that all the teachings of the Buddha handed down to date are related directly or indirectly to the issue of Ethics. The difficulty is how we need to define Buddhist ethics, first of all to suit his intention of saving birth, and then to apply that morality to the human world. our modern man. A guru does not view a sermon for the sake of argumentation, not to criticize others (Snake Du Sutra, No. 22, Central Division I)Naturally, all of his teachings have a certain policy, reflecting a clear desire for birth in every sentence. When he declared: " Monks, in the past as well as today I speak only of suffering and the cessation of suffering", (Middle Part I, 140). The statement affirms that he has only taught mankind the knowledge of suffering and the cessation of suffering during his 45 years of teaching. We also know that, in the Zhuan Falun, the first sutra he preached to five former ascetics with him, he declared: "This is suffering. This is suffering to be known. This is known suffering. This is the origin of suffering. This is the cessation of suffering. This is the cessation of suffering. This is the cessation of suffering. This is the cessation of suffering. The cessation of suffering is to be realized. This is the cessation of suffering that has been realized. This is the path leading to the cessation of suffering. This is the path to the cessation of suffering that must be practiced. maintain" . Not only that, he also advised his disciples to leave home: " Go, monks, for the happiness of sentient beings, for the welfare of sentient beings, out of compassion for the world, for benefit, for the sake of living beings. happiness, for the well-being of gods and men" (Similarly I, 126). The above statements of the Buddha clearly state his earnest ambition is to save suffering, save birth, end suffering and sorrow, and bring joy to all sentient beings. And so we can define, Buddhist ethics is a way of life that brings happiness and peace to all sentient beings, especially us humans. It should be emphasized in particular: this is a way of life, not that moral teachings should be followed passively. And that lifestyle needs to be practiced and implemented, not to worship and beg. Only through practice can the practitioner enjoy happiness, peace, and practicality, now and in this life (sandithiko akàliko), visible (ehipassiko), not a distant imaginary paradise. Some of the following teachings of the Buddha further prove that his teachings are directed towards the cessation of suffering and the enjoyment of sentient beings: " Accomplishing these five dharmas, bhikkhus, bhikkhus live in the present. Suffering, with brain damage, with grief, with heat in the brain, after the break up of the body, death is expected. What is the 5? Here, Male-stilts, Male-stilts have no faith, no shame, fearlessness, laziness, and evil wisdom.Accomplishing these five dharmas, bhikkhus, in the present moment, bhikkhus live peacefully, without brain damage, without grief, without anxiety. When a bhikkhu is ardent and after his death, he is expected to be a good realm. What is 5? ..." (Tang Chi II, 11). A further teaching, with more emphasis: " Accomplishing these five dharmas, the Male-stilts, the Male-stilts bring happiness to themselves and bring happiness to others. What is the 5? Here, the Males. -stilts, a bhikkhu is full of morality and encourages others to be fully virtuous. He himself fully meditates and encourages others to meditate fully. He himself is full of wisdom and encourages others to be full of wisdom. Full of wisdom, fully liberated by oneself, and fully liberated by others, fully liberated by oneself, fully liberated in knowledge, and encouraged by others to be fully liberated in knowledge. Full of these five dharmas, monks, A bhikkhu brings happiness to himself and brings happiness to others" (Tang Chi II, 20). Referring to the source of merit and happiness, the Buddha further pointed out:There are these 8 sources of merit, good water, peaceful food, cause for birth in heaven, result in happiness, leading to heaven, leading to loveliness, delight, agreeableness, happiness and peace. What is 8? Here, monks, holy disciples take refuge in the Buddha ... take refuge in the Dharma ... take refuge in the Sangha. This, bhikkhus, is a source of meritorious water, a source of wholesome water, a source of pleasant food, leading to heaven, leading to pleasant, agreeable, agreeable, happy and peaceful... the noble disciple interrupted. end killing life... stop taking what is not given... give up sexual misconduct... give up lying... give up infatuated with alcohol, cooking wine... Thus the noble disciple fearless giving to immeasurable beings, giving without hatred to immeasurable beings, giving without harming immeasurable beings... without enmity, without harm, he is shared immeasurable without fear, immeasurable without enmity, immeasurable without harm. These, bhikkhus, are the eight sources of merit, good water, happy food, cause for birth in heaven, and fruit for happiness, leading to heaven, leading to attractiveness, delight, agreeableness, and happiness. happiness and peace". (Increased Chi III, 93-95) If Buddhist ethics is a way of life that brings happiness and peace, it is also a way of life that elevates people to a supreme position, determining that people have the ability to eliminate all sufferings and problems. end the cycle of birth and death. His words are a vivid image of a person who relies on human strength, seeks the way by himself, practices asceticism by himself, practices meditation until he realizes results, does not rely on anyone, does not rely on others. some kind of force. When he went to seek the way with Mr. Alarakalama, who had attained the jhāna of nothingness, he thought: "Not only Alarakalama has faith, I also have faith, Not only Alarakalama has diligence, I also have diligence. Not only Alarakalama has mindfulness, I also have mindfulness Not only Alarakalama has concentration, I also have concentration.: "Sāriputta, I am full of the four virtues: in terms of asceticism, I am the first ascetic. In regard to uncleanness, I am the first unclean. Regarding seclusion, I embrace first. Regarding solitude, I am the first to be alone. " (Central Central I, 76). When he realized on himself that asceticism did not lead to enlightenment, he immediately left asceticism, practiced meditation, attained the first jhāna, the second jhāna, the third meditation, the fourth jhāna, and attained the attainment of life. Smart, Celestial Eye, Thorough understanding, liberated from taints, attaining Perfect Enlightenment, Right Enlightenment. Thus, his life from seeking enlightenment to enlightenment, proves concretely that, with a human body and human effort, without relying on anyone, he has achieved the ultimate holy goal. . He proved that, not too suffering in the hell realm, not too happy in the heavenly realm, with only a human body, wisdom can overcome suffering to overcome suffering, wisdom is happy to be liberated from suffering. heavenly bliss, attaining the bliss of liberation to attain Perfect Enlightenment. Not only did the Buddha with the mind of self-reliance of man, achieve the goal of liberation and enlightenment, he also guided the bhikkhus and nuns to use human self-reliance. In the Great Vacchagotta Sutta No. 73, Central Division II, when asked by a Brahmin if any of his disciples were enlightened like him, the Buddha confirmed the following:Not only, Vacchagotta, one hundred, two hundred, three hundred, four hundred, five hundred, but many more are my bhikkhus and nuns who have been rid of the taints or with superior knowledge. self-realization, attainment and abiding in the present, free from taints, liberated minds, liberated wisdom... not only one hundred, two hundred, three hundred, four hundred, five hundred but many more than that moreover are laymen and female lay disciples who are disciples living at home wearing white robes, following the holy life, after having eliminated the 5 lower fetters, are reborn, attaining Nirvana at that place and no longer returning to the word. this too... not only one hundred, two hundred, three hundred, four hundred, five hundred but many more are laymen and female lay disciples who are lay disciples living in white robes, enjoying themselves supplies but building the Holy Church,Accept the teachings, attain fearlessness, not rely on others, live in the Guru's Noble Teaching." (Central Central II, 235-238, new set). Thus, Buddhist ethics is a way of life that upholds one's position and proves that man is capable of attaining ultimate liberation, if one has enough human will and effort, if one increases One can develop mindfulness, concentration and meditation power of a person, if one can promote the wisdom power of liberating human power. Going one step further, Buddhist ethics is a pure, clean and healthy lifestyle, because only a pure life can guarantee a happy life. In the Parable of Cloth Sutra (Central Part I, No. 7), the Buddha confirmed that an unclean cloth dyed will have a bad dye. In the same way the evil realm awaits a defiled mind. On the contrary, a pure and clean cloth dyed will have a good dye color. In the same way the celestial realm awaits an unstained mind. Thus happiness comes only to a pure mind, not to an unclean mind. Then the Buddha listed 16 mental defilements, in which greed, hatred and delusion are the main ones, which need to be cleansed and eliminated, thanks to his unwavering faith in the three treasures, through his proof of faith and faith in the Dharma. From here, joy related to dharma arises; From joy, joy arises. From joy, the body is despised. Body of peace, feeling of happiness. With happy life, the mind is meditated (Central Division I, 37A-37B). In order to attain jhāna, the five hindrances considered to be defilements of the mind must be eliminated and replaced by the five jhāna factors: application, volition, joy, bliss, and one-pointedness. Want to witness results A-la-Han, must cut off three smuggled or: Sex smuggled, true smuggled ignorance smuggled; The ten fetters must be purified: body view, precepts forbidding, doubt, greed, anger, craving for form, craving for formlessness, conceit, restlessness, and ignorance. Also have to cut off 7 customary: arbitrary greed, customary anger, arbitrary ant, arbitrary doubt, arbitrary conceit, arbitrary arbitrary, arbitrary arbitrary; and the hindrances, fetters, taints, and entanglements are regarded as defilements of the mind. And so, a pure mind waits for happiness and happiness, a dirty mind waits for pain and sorrow. Talking about unclean means talking about unwholesome, talking about purity means talking about good. Thus, Buddhist ethics is also a way of life to abandon unwholesome deeds and perform good deeds, as the Buddha's many teachings on this matter. We all remember the saying: "Do not do all evil, Accomplish good deeds, Keep the mind pure, It is the Buddha's teaching." (Dharma Rule 183) The fate that awaits the wicked and the good is clearly distinguished: "Some give birth to fetuses, The wicked are born in hell; The good people go to heaven. No tainted fruit attains Nirvana. (Dharma Rule 126) Or the sentence: "Evil deeds should not be done, When done, suffer suffering; Good deeds should be done, Don't repent when done." (Dharma Rule 319) The difference between the wicked and the good is also clearly distinguished: "The good, though far away, are as clear as the snow; the wicked, though here, are never seen, Like an arrow shot in the night". (Dharma Rule 309) When asked by the wanderer Vacchagotta to give a brief explanation of wholesome and unwholesome dhammas, the Blessed One made a clear analysis as follows:Greed is unwholesome, hatred is unwholesome, delusion is unwholesome; Non-greed is good, non-hatred is heaven, non-delusion is good. Thus the three dharmas are unwholesome, the three dharmas are wholesome. Killing is unwholesome, giving up killing is wholesome. Taking what is not given is unwholesome, giving up taking what is not given is wholesome. Wrong conduct in sensual pleasures is unwholesome, abandoning wrong conduct in sensual pleasures is wholesome. Lying is unwholesome, the word saying lies is good. Two-toned speech is unwholesome, giving up two-tongued speech is wholesome. To speak evilly is unwholesome; to give up evil speech is good. To speak frivolous talk is unwholesome, to give up frivolous talk is wholesome. Being greedy is unwholesome, giving up being greedy is wholesome. Hate is unwholesome, giving up Hate is wholesome. Wrong view is unwholesome, giving up wrong view is wholesome. Thus, Vacha, ten dharmas are unwholesome, ten dharmas are wholesome.". (Central Central II, 135 new sets). In the Sutras of the Two Games, Central Division I, No. 19, the Buddha divided the Searches into two categories: Desire, hate, and harm belong to the unwholesome range, because these levels lead to self-harm, harm to others, and harm to others. harms both, destroys wisdom, participates in defilements, does not lead to Nirvana. The search for lust, for the sake of non-hatred, for the sake of harming no harm, is for the good, because these volitions do not lead to self-harm, no harm to others, no harm to both, growth in wisdom, no participation in afflictions, towards Nirvana. Why is there this distinction? The Buddha stated: "I see the harm, the inferiority, the defilement of the unwholesome dharmas and the separation, the benefit, the purity of the wholesome dhammas" . (Central Central I, 116). Here we understand why the Buddha advised us: "Do not be friends with you wicked, You shall not sub-human relatives who, Let your body heal, Be Friendly's rank improved. (Dhammapada 78) Or the sentence: "Whoever uses good deeds, Dispels evil karma, Will shine in this world, Like breaking free from the clouds" (Dharma Code 73). The Buddha used a beautiful image to describe the difference between the dharma of the good and the dharma of the wicked: "So far, so far away, the distance between the earth and the sky. So far, so far, so far away, far away from this shore to the other shore So far, so far away, the distance between the setting sun and the rising sun But still far, far further away is the distance between the dharma of the virtuous and the dhamma of the good wicked". Buddhist ethics is a clean and righteous way of life. Therefore, that lifestyle must be one that respects the truth, without deceiving. In the 16 dharmas of mind defilements, such cittas as false, deceitful, and deceitful, are all considered as defilements of the mind. Of the five essential factors of a good man who wants to practice according to the Dharma, the third element of effort identifies a good man who is free from deception, without deception, and behaves like a guru, towards wise ones, for fellow holy ones. Among the five precepts of lay practitioners, there is a precept not to lie, which requires Buddhists to respect the truth. In particular, in the famous sutta of the Ambalatthika Precepts in the Ambalatthika Forest, No. 61, Central Sutra, the Buddha emphasized the harms of knowingly lying, having no ill will. First of all, the Buddha pointed out to Rahula that a monk who knows how to lie without fear and shame is like a little water left in a basin of water. like a little bit of water being spilled, like a basin of water overturned, like a basin of water empty when turned upside down. Then the Buddha used the simile of an elephant in battle. If this elephant uses the front legs, the hind legs, the front body, the back body, uses the head, uses the ears, uses the tusks, uses the tail, but protects the trunk, then this elephant is considered not to throw away his life. mine. On the other hand, if an elephant in battle uses its front legs, hind legs, front body, back body, head, ears, tusks, tail, and trunk, this elephant is considered thrown away. his life and that elephant has nothing to do. And the Buddha came to the conclusion: Then the Buddha used the simile of an elephant in battle. If this elephant uses the front legs, the hind legs, the front body, the back body, uses the head, uses the ears, uses the tusks, uses the tail, but protects the trunk, then this elephant is considered not to throw away his life. mine. On the other hand, if an elephant in battle uses its front legs, hind legs, front body, back body, head, ears, tusks, tail, and trunk, this elephant is considered thrown away. his life and that elephant has nothing to do. And the Buddha came to the conclusion: Then the Buddha used the simile of an elephant in battle. If this elephant uses the front legs, the hind legs, the front body, the back body, uses the head, uses the ears, uses the tusks, uses the tail, but protects the trunk, then this elephant is considered not to throw away his life. mine. On the other hand, if an elephant in battle uses its front legs, hind legs, front body, back body, head, ears, tusks, tail, and trunk, this elephant is considered thrown away. his life and that elephant has nothing to do. And the Buddha came to the conclusion: On the other hand, if an elephant in battle uses its front legs, hind legs, front body, back body, head, ears, tusks, tail, and trunk, this elephant is considered thrown away. his life and that elephant has nothing to do. And the Buddha came to the conclusion: On the other hand, if an elephant in battle uses its front legs, hind legs, front body, back body, head, ears, tusks, tail, and trunk, this elephant is considered thrown away. his life and that elephant has nothing to do. And the Buddha came to the conclusion: "In the same way, Rahula, for those who know to lie and have no evil qualities, I would say that he has no evil deeds and do not do them. Therefore, Rahula, I will not lie. though said to play". (Central Region II, 122-124). The nature of respecting the truth is also clearly expressed, when the practitioner uses the wisdom of reality to observe things, proceed to As the truth, the mind to be liberated and enlightened. We clearly understand why the Buddha used the topic "4 truths", to begin his turning of the wheel of Dharma, because what is enlightenment if it is not the knowledge of the four truths "the truth of suffering, the ultimate truth, and the truth of cessation. and Taoism" is dominating people and the world? Buddhist ethics is a way of life that goes hand in hand with pleasure, not with suffering, upholding a personal experience of the Buddha, that suffering does not lead to liberation. Prince Bodhi in sutta 85, Central Division II, came to express his feelings: "Bliss is not attained through pleasure, pleasure is attained through suffering" (Middle Division II, 403). This is also the view of the Nirvana nuns, when they practiced asceticism to burn off past bad karma and when they declared: "Sage Gotama, happiness cannot be achieved through happiness. Happiness must be achieved through suffering" (Central Part I, 94A). The Buddha's view was different, when he had 6 years of his ascetic experience. And any of his teachings or methods bring peace and happiness to the practitioner. First of all, he compared two types of happiness: the happiness that the Buddha called the happiness of feces, that is, the bliss of ecstasy, the bliss of benefit, the reverence of bliss, the bliss of fame and fame (Angzhi I, 334-335), which the Buddha advised his disciples to stay away. He exalts the bliss of the Saints as far away from bliss, peace and happiness, peace and joy, right enlightenment, and nirvana. He advised his disciples to often go to hear the Dharma to enjoy Dharma happiness, to meditate every day to enjoy the bliss of meditation, to keep the 5 precepts, to practice the eight precepts to enjoy purity, peace, and happiness. He called meditation practice the method of present bliss, which is to bring present happiness to the meditators. The first meditation brings joy and happiness born of seclusion. The second meditation brings joy born of concentration. The third meditation brings peace of mind. The fourth meditation brings about pure equanimity. Thus the meditator fills him with joy and happiness born of concentration, and there is no part of his body that is not permeated by that joy. Such a peaceful lifestyle, but somehow some people misunderstand Buddhism as pessimism. pessimistic, while it is true that Buddhists should be the most optimistic people in the world, always imbued with dharma bliss, meditative bliss, remote bliss, and peace. Another feature of Buddhist ethics is to promote a way of life free from all attachments, beginning with attachments to nurturing desires. The Buddha often pointed out the danger of sex: " Fear, the Male-stilts, is synonymous with the sex. Illness, the Male-stilts, is synonymous with the sex ... Tumor .. . . . . . . . And why, monks, is fear synonymous with sensual pleasures? Infatuated, bhikkhus, by lust, bound by desires, even in the present, he is not free from fear, nor is he freed from fear in the next life. So fear is synonymous with sex . (Increased Chi II, 309). In the Minor Sutra on Aggregates of Suffering, Central Division 14, the Buddha taught Mahanàma clearly why, although he still knows that greed, hatred, and delusion are defilements of the mind, greed, hatred, and delusion still arise from time to time. He taught: " O Mahanàma, Since that dharma in you has not been eradicated, you live in a family and enjoy sensual pleasures." The Buddha further explained: " Māhānāma, when, when noble disciples, see this well with right wisdom: 'Sexual pleasures are less sweet, suffering is much more painful, and the danger here is greater. , ' and he realizes the joy and happiness that arise from the separation of sensual pleasures, the separation of evil from unwholesome dharmas, or some other nobler dharma, thus he is not influenced by sensual pleasures" . (Central Central I, 92-92B). Here we see that wisdom coupled with meditation is capable of liberating human desires, and we understand why the Buddha used the words liberated mind, liberated wisdom to describe a person. be liberated and enlightened, because liberated mind is liberated by meditation and liberated by wisdom is liberated by wisdom. Together these two liberations are a total liberation. A prominent feature in Buddhist ethics is the role wisdom plays in all the methods leading to liberation and enlightenment. That's easy to understand, because new wisdom has the ability to eliminate evil, unwholesome dharmas, cankers or fetters, fetters, etc.. of wisdom. In the three no-trafficking world-concentration-wisdom, wisdom plays the role of knowledge of suffering, suffering set, suffering cessation, the path leading to cessation of suffering; knowledge of the contrabands, the contrabands or their origin, the stumbling blocks or their cessation, the path leading to the contraband or their cessation. Because of such wisdom, boredom arises, due to boredom, separation from greed, due to dispassion leads to cessation, leading to liberated mind and liberated wisdom. Wisdom with the ability to help distinguish what is good dharma, what is unwholesome dharma, what is black dharma, where is the white dharma, where is the pure, where is the impure, where is the right dharma, where is the wrong dharma? Thanks to this distinction, we can give up evil dharmas and achieve good dharmas. It is through wisdom that we understand the sweetness, the danger, the renunciation of sensual pleasures. The Buddha affirms: "Monks, which ascetics and brahmins as they really know the sweetness of sensual pleasures are such sweetness, danger is such danger, renunciation is such a sweet taste. Such renunciation, these people will understand their desires as they really are, they can put others in a similar position, that is, if they know their desires as they really are, does such a thing happen" (Middle Way). I, 87C). Of the 37 Dharma-supporting methods, every method has wisdom. Of the four foundations of mindfulness, there is contemplation of dhammas on dhammas with respect to the 5 hindrances, the 5 aggregates of clinging, 6 domestic and foreign origin; in 5 bases, 5 forces, has wisdom, wisdom power; in the 7 senses there is competition for enlightenment; Among the eight righteous paths, there is right understanding, right thinking belongs to wisdom. The influence of wisdom in the process of liberation is so rich and varied that there are many different names to name the wisdoms. As informal tri know through knowledge, ideas tri know through thought, the voters know through standard, win tri know through meditation, insight to know through intellectual, full understanding is knowledge of a liberated. In the Canki Sutra, No. 95, Central, the Buddha describes the process of finding truth through wisdom. This process consists of 15 stages. The first is to find a wise teacher, to find a person who is free from greed, hatred, and delusion, whose bodily, verbal, and mental actions are dominated by greed, hatred, and delusion. When he preaches the Dharma, it is profound, hard to see, delicate, and cannot be preached by someone with greed, hatred, and delusion. At this point he arose faith, and the process of the 14 dhammas is described as follows: "He gives rise to faith in that master. With faith born, this person comes near, when he approaches, he comes close to him. Due to close communication, one should close his ear. One's heart hears the Dharma. After hearing it, he receives and upholds the Dharma. Then learns the meaning of the Dharma that is received and maintained. While learning the meaning, the dharmas are joyful. accept. When dharmas are joyfully accepted, desire arises. When desire is born, there is effort. After trying, consider it. After trying to consider, he is diligent. While diligently he himself realizes the ultimate truth. And having penetrated that truth, with wisdom, he sees. Up to this point is the enlightenment of truth.” (Middle Part II, 519, new series) so wisdom in the process of truth enlightenment is the basic factor for enlightenment and liberation. Another feature of Buddhist Ethics is to build a way of life in harmony with nature and to make the living environment both healthy and beautiful. We see the Buddha giving birth in the open air, under a tree, attaining enlightenment outdoors, under a tree, preaching the Dharma for the first time outdoors, staying in a deer garden, and passing away also outdoors, under a tree. Ta La Song Tho tree stump. The life of monastics, his great disciples is often life in the mountains, far from the city, and now the remaining caves such as Ajanta, Ellora, and Kanheri are located deep in the mountains, determined. The religious life is always in harmony with nature, with the mountains and forests. In our Vietnam, Yen Tu Pagoda, Perfume Pagoda were built on rocky mountains, or hidden deep in the jungle. Like most Vietnamese temples, every temple has a landscaped garden, a flower garden has a rockery, a lake, and a variety of fish swimming back and forth. These images prove that the life of Buddhist monks is lived in a pure natural environment, in harmony with the surrounding scenes, in harmony with still life, the moon and stars illuminate meditation. heart. There is an image described in the Ang Chi II Sutta, p. 336, which speaks to the Buddha's inspiration, when he felt alone in the midst of the vast universe: harmonize with the surrounding scenes, quiet mind in harmony with still life, moon and stars illuminating the meditation mind. There is an image described in the Ang Chi II Sutta, p. 336, which speaks to the Buddha's inspiration, when he felt alone in the midst of the vast universe: harmonize with the surrounding scenes, quiet mind in harmony with still life, moon and stars illuminating the meditation mind. There is an image described in the Ang Chi II Sutta, p. 336, which speaks to the Buddha's inspiration, when he felt alone in the midst of the vast universe: "When I'm walking on the road, I don't see anyone in front of me, and I don't see anyone behind me, until then I feel safe . " In the following sutta, we see the Buddha's peace of mind and joy when he sees a monk living in the forest, whether asleep or not meditating. On the contrary, he did not feel secure when he saw a monk sitting in meditation in a temple near the village, because this monk near the village might be disturbed by novices or lay people who would not allow him to meditate. As for the bhikkhu who fell asleep in the forest, fell asleep, then sat down to meditate again, no one disrupted: "Here, Nàgita, I see a monk sitting in meditation at the end of the village. Nàgita, about him, I think as follows: Behold, there is a gardener or a novice who destroys the venerable one. that fake person, causing him to emerge from meditation.Therefore, Nàgita, I have no joy in his abode. "Here, Nàgita, I see a bhikkhu-stilts sleeping in the forest. Nàgita. I think of him as follows: Now this venerable one, having abandoned sleep and fatigue, will create forest ideas or achieve one-pointedness.' Therefore, Nagita, I am delighted with the residence in the forest of that Male-stilts." (Increased Chi II, 335-336). Buddhist ethics was a way of life in harmony with nature, but also a way of life in harmony with people. So it is not surprising that when asked by Dandapani what his views were and what he taught, the Buddha replied: "According to my teaching, in the world with gods, demons and brahmins, With monks, brahmins, gods and humans, there is no argument with anyone in the world (Middle Part III, 109, 109A). Buddha: "The Male-stilts, I have no dispute with the world, only the world disputes with me. Hey, the Male-stilts, the Dharma talker does not dispute with anyone in the world." (Similarly III, 165). The Buddha pointed out that sensual pleasures are the source of strife and war, and so he taught his disciples to use wisdom and meditation to control them: "Bhikkhus, it is due to desire as a cause. Education is a condition, sex is the cause, sex is the cause, the king competes with the king... mother fights with children, children compete with mother, father competes with children, children compete with father... " (Central Central I, 87). Another cause of struggle and conflict is the comparison between oneself and others, considering others as equal to or superior to oneself, or inferior to oneself. Thus the Buddha taught: "Equal, win or lose me, Thus the struggle begins; All three do not waver, Equal, won does not arise". (Similarly I, 15) The best way to stay away from arguments and conflicts is to prevent the arising of opinions, delusions, and wrong views. And in case they arise, then the best attitude is not to rejoice, to welcome and to cling to them. The Buddha taught: "Monks, for whatever reason, certain delusions haunt a person. If there is nothing here to be joyful, to welcome, to be grasped at, then such is the time. is the cessation of conditioned greed, conditioned anger, conditioned view, conditioned doubt, conditioned conceit, conditioned attachment to existence, conditioned ignorance, cessation of attachment, attachment to swords, struggle, avoidance of controversy, and debate struggle, resistance, separation of slander, false speech. It is here that these evil and unwholesome dharmas are destroyed without any residue." (Central Central I, 110). War broke out bringing boundless suffering to everyone. Victory breeds hatred, defeat suffers, so the best method is not to use war to resolve conflicts, to use peaceful methods to end disagreements and conflicts. Therefore, the saints abandoned the family, ending all arguments with anyone. Buddha's words: "Winning battles generates hatred, defeats taste suffering. Those who give up victory and defeat lose, Tranquility enjoys peace." (Similar, 102) "The Holy One left home, Traveled without abode, For the people of the village, With no consequences, Absolutely no desires, No vain desires, End all arguments, Anyone with anyone". (Similarly III, 14) When the Buddha founded the first Sangha, he focused on establishing some basic precepts to ensure a harmonious and unified life among the monks. Therefore, he taught 6 dharmas that need to be remembered or 6 dharmas of peace and harmony, in order to build mutual affection between beings, to live together in harmony like water and milk, to look at each other with loving eyes: "There are six dharmas that need to be remembered, forming mutual affection, forming mutual respect, leading to harmony, leading to non-disputing, leading to unanimity. practice... from oral practice... from mind to holy conduct, both in front and behind. The property received in the bowl, the Male-stilts is not the one who does not share the material received like that, must be the one to share and share with the virtuous companions ... Again hey the A bhikkhu, with respect to the precepts unbroken, unblemished, untainted, free from impurities, liberated, praised by the wise, free from attachment, leading to meditation,Male-stilts live successfully in those precepts with fellow holy ones both in front of and behind... Again, the Male-stilts, with regard to the views belonging to the noble ones, have the ability to turn upward, causing the practitioner to put an end to suffering, a bhikkhu attains such a view with his companions of the holy life, both in front and behind..."(Central Central I, 321B). When the Sangha argued and fought with each other, the Buddha had a direct and fierce rebuke: "What do you think, monks? While you live competing, arguing, fighting, Hurt each other with weapons of the mouth, while at the same time do you abide by your bodily actions... your words... Sun, no.... Like this, you fools, because of what you know, because of what you see, you live competing, fighting, hurting each other with weapons of your mouth, and you don't understand each other, don't accept each other. accept sympathy, do not reconcile yourselves, do not accept reconciliation. Like this, you fools, you will have to suffer misfortune for a long time." (Trung Bộ I, 321A-321B). A method that the Buddha often taught to nurture compassion for people and animals for Buddhists is the method of four immeasurable minds (4 blasphemies) which is described as follows: "He abides, transforms in one direction with his heart. from... compassion... joy... equanimity, so is the second, so is the third, so is the fourth. Thus all over the world, above, below, horizontally, all over the world. In all regions, throughout the boundless world, he abides in perfect harmony with a mind of friendship and equanimity, of boundless generosity, without hatred and without anger." (Central Division I, 38). It is through this immeasurable heart that hatred is eradicated, through loving-kindness one can get rid of anger , by compassion, one's mind is harmed, by joy, one's mind is free from happiness, by letting go of hatred, one's hatred is eliminated: "There are five to eliminate hatred. hey, here a bhikkhu has animosity arising, which must be completely eliminated... in whom hatred is born, in that person the word must be cultivated... compassion must be cultivated ... equanimity needs to be practiced... non-conceptual, lawless, must be practiced... in that person, that karma event created by oneself needs to be established" (Tang Chi II, 194-195). Thus, the loving-kindness of Buddhism extends to all sentient beings, including small insects and sentient plants. The final characteristic of Buddhist Ethics is a selfless lifestyle, a profound and wonderful philosophy that helps people to gain self-control, escape the domination of the human body and the world, and overcome suffering. , sorrow, caused by the impermanence of self and the world, is both the path leading to liberated mind and liberated wisdom. First of all, the Buddha raised the 6 views of human beings as presented in the Xa Du Sutra (22, Central Vietnam). That is, if we consider form, feeling, perception, and consciousness as our own, as our self, as our self, and when we consider the self and the world after death, we will be permanent, permanent forever. First of all, the Buddha distinguishes between ordinary people who hear little and noble disciples who hear a lot, ordinary people cling to these six views of the time, and noble disciples listen to many times and space. Next, the Buddha talked about the absurdity of self-grasping as presented in sutra 66, number 148, Central Division 3: "If the eye is the self, then it is unreasonable. The arising and passing away of the eye has been seen. must lead to the conclusion 'I am self arising and passing away in me'. So if anyone says: 'The eye is the self', that is not reasonable." (Central Region III, 474-475). The same goes for other dharmas. The Sutra of No-Self again added, considering the 5 aggregates as self is unacceptable, because with respect to our body, we do not have the power to want our body to be as we wish. Therefore, the five aggregates of clinging cannot be regarded as self. Then the Buddha spoke of the dangers of suffering caused by self-grasping: "Whoever gives rise to thoughts, what is certain of us, now certainly no longer belongs to us, we certainly do not get it. Think like this. So it mourns and weeps and beats its chest until it loses consciousness."(Central Region I, 136A). If it didn't think like that, then it wouldn't be sad and lamented. As for those who believe that after death, I will be eternal, eternally eternal, and when listening to the Buddha or his disciples preach the Dharma, eliminate all views of the land, abstain from actions, abandon all birth clothes. , the cessation of thirst and craving, he mourned, lamented, wept, beat his chest until he lost consciousness, thinking that he would be destroyed and ceased to exist. So all suffering arises due to grasping these 5 aggregates of clinging as mine, as me, as my self. To make people aware of the five aggregates of clinging as non-self, the Buddha asked a number of questions: "Is form permanent or impermanent? What is impermanent is suffering or pleasure? What is impermanent, suffering is subject to change? Is it reasonable to consider form as mine, as me, as my self?" . The answers, of course, confirm rupa is impermanent, suffering, and not-self, as are the other aggregates of clinging. Then the Buddha came to a conclusion, encouraging the monks to observe:"Bhikkhus, whatever form dhamma . . . winning, far or near all consciousness is: "This is not mine, not me, not my self" (Middle Part I, 138A). bored with form... with feeling... with regard to perception... with regard to action... with regard to consciousness. knowing that he has been liberated, he knows: "Birth is over, Brahma action has been accomplished, what should have been done has been done, there is no more coming back to this state."(Central Central I, 139). Thus, it is through contemplation of not-self that the practitioner realizes Sainthood. And having attained Sainthood, all suffering is completely annihilated. At this point, we can confirm that Buddhist ethics is a life without self, with no self, which brings happiness and peace to all sentient beings. There is no direction to promote the supreme position of human beings towards a clean, unpolluted life. There is no self to achieve a good life, avoid evil and do good. There is no-self, new life is really peaceful, peaceful and comfortable. Having no-self goes hand in hand with liberation from suffering, from birth, from illness, from death. There is no-self to help wisdom develop the ability to eliminate the taints or fetters. Only with no-self can one live a life in harmony with nature and with the outside world. There is no self to realize a life of harmony, understanding, mutual love. There is no self to build a life of compassion, joy and equanimity.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.9/12/2021.