Buddhist Ethics and Human Happiness.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Part IV [15] jurisprudence The Buddha often advised us, for monastics, to practice the five Dharmas: faith, precepts, multiculturalism, diligence and wisdom; As for household goods, the time also practices the five Dharmas, in which giving is substituted for diligence. Thus in both the monastic and lay congregations , the Buddha recommended " multi-language" (listening to a lot), and hearing a lot was defined by the Buddha as follows: "A person who listens a lot, receives and upholds what is good. listen, accumulate what is heard.For the Dharma that is good in the beginning, good in the middle, good in the end, has a literal meaning, and promotes the holy life.complete peace and completeness. Such dharmas are heard much, maintained, maintained, memorized, read and recited many times, attentively observed, and well absorbed through right view" ( Ang Chi II, 159). In Sutra Tri (T antenna Sub II, p 534) Buddha determine r memory cells heard, the monks could n antenna attained France Tri, ie l à an e ã achievements seven French, ie The seven understandings of Dharma are analyzed as follows: knowing the Dharma (Dhammannu), knowing the meaning (atthannu), knowing the self (attannu), knowing enough (mattannu), knowing the time (kalannu), knowing the assembly (parisannu), knowing the victor over the paralytic (puggalaparorannu). The Buddha then elaborated on this understanding. Here , knowing the Dharma , that is, knowing the Contracts, Practices, Memoirs, Litany, Do not ask self-theory, Theories, Origins, Unprecedented Dharma, Phuong Quang. These are the nine forms and types of food that the Buddha used while he preached the Dharma to save birth, and the nine texts are fully contained in the canon. So knowing the Dharma here means knowing the teachings of the Buddha. To know means to know the meaning of the sentences of the Buddha's teachings, to know well that this sentence means this, that sentence has such meaning. Each sutta, understand the meaning of each sutta; Each verse clearly understands the meaning of each verse, understands clearly, no misunderstanding, no misunderstanding. That is knowing the meaning. What is self-knowledge ? Often the Buddha teaches the disciple h tri n mande France: credit, gender, multicultural, Bell v à wisdom. There is room to add the 6th method of argument. Self- knowledge here means " to such a degree I have faith. Up to such extent I keep precepts. Up to such extent I have alms. Up to such extents. I have wisdom." Such self ng ã, ie how good the n antenna v à levels of own practice m ình for five Buddha law. Having such clear self-understanding means knowing the self. To know just enough estimate is to know the moderate level of a monk when receiving four offerings from followers of robes, alms food, sitting, and medicine. Knowing how to receive just right, just enough, not too greedy, not too much, that's called knowing enough to estimate . For the Male-stilts, there are four responsibilities to do: preaching to followers , asking questions about the Way , and practicing meditation. A bhikkhu who knows the time is to know that this is the time to preach, and he teaches at the right time. This is the time to ask the way, to ask the question, the Male-stilts question at the right time. The same goes for the time to gather, he practices. As for the time to meditate, he meditates, so it's called knowing the time. Here , knowing the congregation is knowing the four assemblies. The Slaughterhouse Assembly, the Brahmin assembly, the householder assembly, the ascetic assembly. For each congregation, he knows n Daniel went to his congregation so, n Daniel stood so, n Joel said so, so quiet. Thus knowing the congregation. How to know the winner of the paralytic ? The Male-stilts know that there are two classes of people: one who likes to see the Noble Ones, the other who does not like to see the Saints. A bhikkhu knows a person who does not like to see saints and deserves to be criticized. Class likes to see saints worthy of praise. There are people who do not like to listen to the wonderful Dharma, and those who like to hear the wonderful Dharma. The class who does not like to listen to the wonderful Dharma deserves to be criticized. The class who likes to listen to the wonderful Dharma deserves to be praised. There are people who listen to the wonderful Dharma and there are people who do not listen to the wonderful Dharma. People who do not listen to the wonderful Dharma deserve to be criticized. People who listen to the wonderful Dharma are worthy of praise. A class of people who listen to lifedhamma, a class of people who listen to the dharma do not receive and uphold the dharma. The class of people who do not receive and uphold the Dharma deserve to be criticized. A class of people who have finished listening to the Dharma are worthy of praise. An observer class legal significance of ordination p ì, a class who do not observe the legal sense not to be life tr ì. People who don't observe the meaning of dhamma are upheld and deserved to be criticized. Rating observer meaning of life measures were tr ì deserves praise. A class of people who, after understanding the meaning, have understood the Dharmapractice the law, depending on the law. A class of people, after understanding the meaning, after understanding the dharma, do not practice the dharma, depending on the dharma. Class people after understanding the legal means after understanding e ã not practice, Dhamma thus deserve criticism. People who, after understanding the meaning after understanding the dharma, have practiced the dharma and followed the dharma, so this kind of person deserves praise. A class of people who practice for the purpose of self-benefit does not benefit others. A class of people who practice for the purpose of self-benefit and self- benefit. People who practice dharma and according to dharma, for the purpose of self-benefit, not to benefit others. For this they deserve to be criticized. Real person classLaw enforcement and compliance with the law for the purpose of self-benefit and benefit of others, this type of person deserves praise. Thus for the Male-stilts, the type of person is known according to two classes. Thus the bhikkhu knows the victor or the paralytic. * With the above definitions , we understand that a person with dharma knowledge is one who knows the dharma, who knows the meaning, who knows the self, who knows just enough, who knows the time, who knows the assembly, who knows the victor and the paralytic. Full of seven such understanding is called a person with dharma knowledge . And so the dharma knowledge is not merely intellectual, but includes being fond of hearing the wonderful dharma, listening to the wonderful dharma with one's ear, receiving and maintaining it, understanding the meaning of the wonderful dharma, practicing the wonderful dharma, teaching the wonderful dharma, and understanding the basic level of those who listen to the Dharma and practice the Dharma. If we understand the Dharma, we know the teachings of the Buddha that lead to liberationTo attain enlightenment, and to understand means to understand the goal of liberation and enlightenment, knowing the Dharma is equivalent to the Truth of the Way, and knowing the meaning is equivalent to the Truth of Cessation. * * * [16] MEANING OF THE FESTIVAL Every year to the fifteenth day of the seventh lunar month, all of us Vietnamese Buddhists and Buddhists from all over the five continents solemnly organize Vu Lan festival, make offerings to Buddha and the Sangha , relying on the power and the virtues of the Buddha v à them T antenna, pray for the parents is c grace to live peaceful v à parents e ã deceased was si êu th antenna c inherent level. V u Lan is referred, if said full l à Ullambana Bon. Vu Lan Bon is the salvation of the hanging upside down, the Sanskrit word is Ulambana, or Avalamba means "hanging upside down". Some authors say that the word Bon is the Chinese word for pots, which means pots containing offerings to Buddha and monks . Venerable Moggallana is a great disciple of the Buddha, and is revered as the first divine person. After witnessing Arahantship. He used his celestial eye to look around all the realms of existence and saw his mother being tormented by hunger and thirst in the realm of the hungry ghosts . The venerable monk took a bowl of rice and went down to the hungry ghost realm to give it to his mother. Mother took the bowl of rice put v loud mouth, the burning embers of rice into red t who it edible. Venerable Muc Kien-lien did not know what to do , so he returned to ask the Buddha to help him. Buddha said: "His mother how pediatric êuliving a life of greed and stinginess, so he had to suffer as a hungry ghost , he alone could not save his mother . It must be on the fifteenth day of the seventh month to organize an offering to the Buddha and to the holy Sangha of the ten directions, thanks to the power of the Buddha 's vows and the ten directions of the Sangha , so that his mother can transcend ." Venerable Section-devout-venture obey Buddha, to ng ày July fifteenth day lowered slowly out of lettered T antenna, bring food, e EN, wax, floral ... put v noisy big pots, offerings to the son of the Sangha. B à mother venerable Section-devout-ventures rely on the power of world ethics v à blessed virtue of monks ten, v à also rely on the German Bell v à please press into the venerable Section-hopea bond, but soon get rid of the demons suffering hunger, suffering for suffering's like hanging upside down, si êu th antenna l Israel Protestant realms. On that occasion , Buddha Shakyamuni taught Venerable Muc Kien Lien that: "As a disciple of the Buddha who has the virtue of filial piety and obedience, you must constantly remember to pay tribute to your parents in this life for up to seven generations. Every year on the full moon day of the seventh month, you should do Vu Lan Bon ceremony, make offerings to the Buddha and the Sangha , to repay the favor of your parents' birth and nurture, and pray for them to live a hundred years and to live a long life. and after death, be reborn in the good realms". The Vu Lan Bon Sutra is widely circulated in Asian Buddhist countries, where there is a deep tradition of honoring parents and worshiping ancestors . Ng ày Vu Lan ceremony were people of Origin n ày held a great feast in n mande v à nationwide, holidays press thanks filial to parents, he b Well, chief, as well as for all all those who deserve gratitude, but first of all , thanks to parents and grandparents for up to seven generations. In Vietnam, China, Japan, Korea and many other countries in Southeast Asia, Vu Lan festival is widely responded to by the masses . Can say is that everyone, including those who do not follow Buddhism, the Sale e ình Confucian or in Taoism also are l àm Vu Lan ceremony, the holidays that commemorate him b à parents to seventh, gratitude to the teacher, the nation's gratitude as well as the gratitude of all sentient beings. In the Pali Canon of Theravada Buddhism, we can read the Buddha's words about the word filial piety , which are complete, vivid and specific, words that only the Buddha is the great wisdom. can only say. "Monks, there are two classes of people, I say cannot repay . What is two? That is mother and father. If one shoulder carries the mother, the other shoulder carries the father, do so all the time. a p mande years until parents hundred years. Thus, n ày monks, have not done enough to repay mom v à father. If massage, rub anointing, bathing, massaging shampoo v à though There , the mother and father had defecated and urinated, but even so, the Male-stilts, they did not do enough to repay the mother and father... ( Ang Chi I, 75). The Northern sects that talk about filial piety are also very much. In addition to the Vu Lan Bon Sutra, other sutras can be mentioned such as: The Sutras of Forbearance, the Great Collection, the Fourteenth and Twelve Chapters of the Sutras, etc. It is also coherent and lively as in the Theravada sutras . As the Sutra of Forbearance says: "The extreme of good, nothing more than filial piety; the extreme evil; nothing more than unfilial piety". Sutra forty-two chapters says: "Every person who worships ghosts and gods is not as good as his parents. Parents are the ultimate gods". The Great Tape Sutra says: "If there is no Buddha in this world, then you should worship your parents skillfully. Being skillful in serving your parents is the same as worshiping the Buddha skillfully." Thus, the scriptures of Southern and Northern Buddhism both talk about filial piety and attach great importance to filial piety. In the past and now, there are still some people who do not fully understand the liberation teachings of the Buddha, thinking that monks have no wives and children, so they have no children to inherit the sect , they consider it unfilial. Because they misunderstand the Buddhist ideal of ordination. Renunciation is not renunciation of parents and relatives. Renunciation just means giving up worldly fame, giving up all narrow and selfish feelings, giving up the three poisons of greed, hatred, and delusion. Buddhist books often talk about ordination and renunciation. Shaving your hair, wearing a robe and entering the temple is just ordination. Abandoned by sex narrow h òi, abandoned by fame and worldly mediocrity, renounce every desire is lower heats of food, money t Who hit color, sleeping, abandoned by taking a new stadium called l à ordained. Monk after renunciation, accept all beings, all people in society are l à parents, brothers, our children, and loved with a love without discrimination. Shakyamuni Buddha was called l à 're from the side, ie l à good father, because He loves all beings as his only child. All monastics, too , follow the example of the good father , and consider everyone in society as their own parents, brothers, and sisters . Moreover, monastics fulfill their filial piety in a different way. That is, by building faith for parents who lack faith, encouraging parents to give up evil and do good, encouraging parents to give alms and study the Dharma, attaining righteous wisdom. And doing so, according to the Buddha's words, is to pay filial piety to parents in the fullest and most complete way. The word filial piety does not mean that whatever parents do, they also approve, even if they do evil or do unwholesome things. Even filial piety must have wisdom. Buddhism refers to the word Nhan and the word Hieu like Confucianism, but with a much broader content, as can be seen from the opening sentence that summarizes the entire meaning of the collection of folk poems "Nam Hai Quan Am". ", very popular among Vietnamese people: "Chon as Buddhism very mystery, midrange filial, word's first anniversary, Hieu l à degrees are the parents, staff l à damnation save all life. ... On the birth of hospitality newspaper, Under the rescue workers Tathagata sentient beings". Freeing parents from the cycle of life and death is the most complete and perfect way to pay filial piety to parents , but not everyone can do it. By v ì practice I have attained, the escape m ình, can the parents be escaped. That is the work of the Buddha and Quan Am Dieu Thien in the story Nam Hai Quan Am. But all of us, whether monastic or layperson , can fully repay our parents, if we study and practice according to the Buddha's teachings in the Anguttara Nikaya, Volume I, page 75; "Those who give back by nurturing, offering parents with material possessions, money time is never enough to repay their parents. But n ày monks, one of the parents do not have l ong If you believe in faith, encourage parents to abide in faith; for parents who follow the evil precepts, encourage them to guide their parents to abide in the good precepts; for disobedient parents, encourage them to guide their parents to abide in the good precepts. in giving; for parents who follow evil wisdom, they are encouraged to abide in wisdom. Until then, bhikkhus, that is to do enough and to repay the father in full . mom". The teachings of the Buddha, all Buddhists we can h Transformation into being. We are l à Buddhists, l à Buddhists. We all take the Three Refuges: taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. If our parents do not believe in the Three Jewels, then we skillfully guide and encourage them to put their faith in the Three Jewels, and gradually move towards the Three Refuges. Refuge also has refuge and the reason for taking refuge. Taking refuge in the Three Jewels is just taking refuge. We must also clearly explain to parents how the Buddha, Dharma, T antenna v à refuge in the Buddha, Dhamma, T antennas have benefits like n loud. If parents do evil deeds in body or in speech, such as killing, religion, sexual immorality, lying, divisive speech, evil speech, and meaningless speech,We must advise parents to give up evil and do good, encourage parents to release living beings, instead of killing; give alms instead of taking what is not given; live righteous conduct instead of wrong conduct; tell the truth instead of lying; Say measured sentenced instead said divisions; speak kind words instead of cruel ones ; say meaningful words instead of meaningless words... The teachings of the Buddha, although spoken more than two and a half thousand years ago, are still topical and hot for our society. we are now. Those words are worthy of being a gold standard for our lives, for all our behavior in the family.as well as outside of society. Let's all live according to the Buddha 's teachings, we will immediately be peaceful and happy. Otherwise, we will be unhappy and miserable. For the benefit of all, of the many , let us spread widely those golden teachings of the Buddha. Each of us, not g ì own T antenna officers, must say legal, legal cleverly said, have so often transfer new wheels, tops e heats day new e beautifully elucidated. The Buddha once said: "Of all the forms of giving, the giving of the Dharma is first" . So we all must learn to speak the Dharma, know how to speak the Dharma, and speak the Dharma well. Do n Israel said legal thought is posted e alk sermon, say two or three hours and more evidence of new dictionary l à sermon. In the Dhammapada, the Buddha once taught that: "Speaking a hundred thousand words is not as good as saying a single word to calm the mind of the listener ". Studying the Dharma is learning what the Buddha taught to know clearly what is good and what is unwholesome; where is the root of good, of unwholesome. Not killing, not taking what is not given, not engaging in sexual misconduct, not lying, not speaking with two tongues, not speaking maliciously, not speaking frivolously, not being greedy, not being ill , having right view is good. . The opposite is unwholesome. Greed, hatred and delusion is the root of akusala. The opposite is good. Learning and then applying that knowledge to one's own daily life and encouraging others to apply it is called the practice. Studying the Dharma is the practice of the dual life of Buddhists. That lifestyle is both in line with the Vietnamese morality of cultivating virtues and virtues, and at the same time expressing the true meaning of a Buddhist who knows how to live for himself and for others. That is the best filial piety for each of us Buddhists. (Lecture on Vu Lan Festival PL 2540) * * * [17] ONLY IN THE Pāli Canon A amniotic with Vietnam we, Vu Lan e ã become traditionally a season signaling to the children heartfelt tribute to the work you parents - who c Wen as losers - and try to make what can be done to repay, repay and serve parents. How can we collect the rustic folk songs that express the gratitude of our parents to the heavens and the sea, when the old women gently and lovingly lulled the child to sleep: "Ru oi ru o lu moi , the father's father is like a mountain in the sky. The mother's meaning is like water in the East Sea . The mountains are high and the sea is vast . There are: "Grateful for the nine words of the island, so much love in the past three years ". Or: "Peeled away crayfish tails Gi ã fed white rice for their mothers." And near here than I remembered h ình image of a poet e ã expressed feeling of a son lost his mother as e ã lost a sky: "N mande old I c Please remember Mom e ã through life First time ti Israel I understand fate orphans. Around me everybody cries Silence me after the order d tube tears flow is improving, he 's gone. The small I do not believe relatives y EU will lose that day, I was stunned and sun suspect land. From the moment I found out Tr Israel forehead kiss mother figure that when you have e Workers are still pain l Mr. mother is taking. The other one happy mother comforted each other Find mother without When sad to know the place where Ho Ang kiss on graves Government Bell Temple slight fall fall I feel I lost mother is losing the whole sky. " And said to ring ch rushed, ie remember the teachings, traditions remembered signaling m à teachings Buddha e ã build up. Therefore, on the occasion of Vu Lan festival, we would like to extract and translate some of the Buddha 's teachings on the report of filial piety, from the Pali Canon. We intentionally limit ourselves to a few truly Theravada scriptures , even the Jàtaka Pāli ( Buddha's predecessors ) are also left out , because we want to say what the Buddha is most honest about. separationparent-child relationship, not through the imaginary and emotional developments of the later schools. We must confess that we can extract from the translation of classic e ã translated. This is an unavoidable defect when the Pali Canon has not been translated, and we advocate "Precious fox, not precious lake ". We know Buddha l à an e ã reach France nh offline, e ã enlightened wisdom, so his look very different for h publication only human activities v à relationship between people . When he saw Singàla (Thi-ca-la-Viet) every morning, he woke up early to pay respects to the six directions (Study Teachings of Thi-ca-la-Viet, Truong Bo IV, 188B), in accordance with his father's instructions. Buddha saw r õ the futility of his rituals and e ã explain the direction turned into practice properly the duty of m ình. Orient only for parentschildren, the South is only for the elder, the West is only for the husband and wife, the North is for friends, the lower direction is for servants, and the upper direction is for contemplatives and brahmins. And action here means the duty of a son to his parents, and a parent to a child, only for the East; duties of a teacher to a pupil, a student to a teacher, pointing to the South, etc.: Thus, a child has five obligations towards his parents: "Nursing parents (when parents are old and weak); duty enough children to their parents; keep g for printing of e ình with traditional, legacy protection order, and make funeral when his parents life. "Parents also have five responsibilities to their children:" Prevent the l àm evil; encourage children to do good deeds; vocational training; marry a worthy wife for your children; give your inheritance in time.” This is clearly a message of mutual responsibility that is not just one-way. Children have five duties to their parents, and parents also have five duties to their children. V game when parents and children to fulfill his duties, the local East peace l you happy. Speaking for better luck just come in e ình yet, when domestic e ình that parents select the sex of with children, andchildren are devoted to their parents. In the Mangalasutta Sutta, when asked by a sage why one gets good luck (mangala), in the hope that the Buddha will teach a form of ritual for good luck, the Buddha teaches thirty eight h publication only must l àm to be lucky v à one operating activities l was game to take care of my parents: "Mat uptthanam ... Etammanagalamuttamam." " Serving father and mother... is the ultimate luck" Hieu is not something that is just said by mouth, with rituals of praying for good luck and blessings, Hieu must be condensed by specific actions, and here it is to serve and take care of parents. The following image suggests to us that the gratitude of parents to heaven and ocean is as wide as the ocean of thousands of species, when the Buddha declares in the Samyutta Nikāya, volume I, page 208, that mother's milk nourishes children through many lives. many lives, more than the pool: "You think how the monks? What is more? Breastmilk ye e ã drink, while you move samsara for a long time, or in four sea water?" "Buddha, according to the word Bhagavan sermon, we understand that this is more than, ie breastmilk us e ã drink, while we circulated continuously in a long time, not water in the four seas". "You instead, this rather benign, monks, this rather benign, monks, ye e ã understand this, because I teach law". "This is more, this is the monks, ie milk you e ã drink while you flow reincarnation in a long time, not in four sea water". "For what reason? Beginningless is this samsara, bhikkhus! Beginningless is samsara, bhikkhus! The starting point cannot be specified, with regard to the cyclic existence of beings, Covered by ignorance, bound by craving, is just enough for you to be liberated, for all actions." In Beijing T antenna Sub Volume I, page 74, a parent is like the flames worthy of respect, v ì the father mother e ã bring life to the children, such as flame giving heat source, power live for mankind. "What is an honorable fire ?" "Here , brahmin, his mothers and fathers. This, brahmin, is called respectable fire . For what reason?" "From there, n ày Brahmin, making offers, giving birth (ato yamahuto sambhuto). Therefore, the fire due respect, be respectful, be offered, brings right touch." Mother's milk used to feed children is considered more than the sea, parents are likened to the fire that gives life to their children, the time of parents' gratitude to their children is endless, and because Thus, the Buddha spoke of two classes of people who cannot repay the favor, ie mother and father, as recorded in the Sangha Sutra volume I, page 75. "There are two classes of people, monks, I say cannot repay (suppatik aram). What is two? Mother and father. If one shoulder carries the mother, the Male-stilts, if the other shoulder. carrying their father, doing this for a hundred years to a hundred years; if they massage, anoint, bathe, wash, and oil there, they will urinate and defecate ; thus, monks -kheo, also not doing enough or repay enough mother v à father. Furthermore, the monks, where parents place on national security of the supreme power, p Dan results large land with seven treasures n ày ; Thus, the monks have not done enough or repay the mother enoughah father. Why why? Because of that, this, monks, parents e ã do more for children, Parenting (apadaka), nurturing them grow and introduce them to the life n it. " It is while taking care of and raising parents that it is the child who enjoys the good merits brought by filial piety . First of all, take care of their parents, the parent brand idea, v à so in e ình would be grown, not diminished, as passages below n êu clear (T antenna Expenses 2B, page 106 ): "Here , Mahānāma, the good man whose wealth has been reaped by diligent effort, accumulated by the strength of his arms, must be paid for with his perspiration, making a lawfully, respectfully, respectfully,pay respects and make offerings to parents' beds. Parents are revered, respected, bowed down, made offerings with goodwill, aroused affection. This and Mahanama, a good son is injured parents thought, wait l à the t antenna is not l Chief à mitigation ". Thus, their parents filial son enjoyed very much happy. In the first Samyutta, page 225, the brahmin Mataposka asked the Buddha: "Venerable Gotama, I look for practical food according to the ordinary dharma. After finding practical food according to the ordinary dharma, I nurture my father and mother. Venerable Gotama, I did this, did I do the right thing? duty?". "Brahmin, a person who does this is responsible for doing so: brahmin, anyone who seeks food, follows the usual dharma, and nurtures his mother and father, he gains much merit. ". "This person follows the common law, Nurturing his mother and father, It is because of this act, To father and mother, Thus, the sage, In this life praises, After death, is born Enjoy the happiness Execution of Israel ". When the brahmin Manatthaddba asked the Buddha who should be reverently good, the Buddha advised (Similar volume I, page 221): "For mother and father, For older brother, For teacher is fourth, Should not be arrogant, Should respect him, Should respect him, Offer them good." Parents caring for true France, was awarded a Good l pictures like verse No. 404 after here in Beijing Suttanip ATA e ã stated: "Dhanmena màtàpitaro bhareyya, Payojaye dhammikam so vanijjam Etam gihì vattayam appamatto sayam pabhe nàma upeti dive". "Worship your mother and father in the right way, Trade right, be honest , Homeowners are not distracted, Born by Tu Quang Thien". Taking it a step further, the Buddha in the Sangha, volume I, page 147, uses a bolder but very fluid and precise image to celebrate families with filial people. Those in e ình that, viewed Pham Thi par with Israel, flush with the level masters of old, in e ình deserve offerings, respect. Said r õ more pronounced, as in e ình know that children of filial care for parents, those in e ình that are in e ìnhworthy of reverence, worthy of respect, worthy of clasping hands, equal to Pham Thien, the highest deities in the world of desire and form, on a par with the Gurus of old, who are worthy of respect. most respected ever. "The Family e ình yet, the monks, in that the children feast (pujitta) mother or father at home, those in e ình was accepted at par with Pham Thi Israel. Those in e ình yet, this monks, in that the children feast of parents in the home, the home e ình was accepted as the masters of old. those in e ình yet, the monks, in that the children feast in the house my parents, those in e ình he accepted l à worthy offerings (s ahuneyyakani). "Brahma, the monks, is synonymous with my parents. The guru ng ày past, the monks, the monks, is synonymous with his parents. V ì Why? Help support lot, n ày monks, the mother or father to the children, feed them large, nurturing them v noisy life ". "Parents are called Brahma, Tier masters of old, Worthy is offered, V ì injuries to children and grandchildren. So wise position, bowed v à respected. Down the food v à drink, Fabric Clothing and bedding lying down, massaging (body), washing hands and feet. With such practice, To mother and father, in this life , people will praise, in the next life , enjoy paradise" ( Ang Chi II A, page 94) And Saka himself , the heavenly master in the Thirty-three heavens, also thanks to the merits of taking care of his parents and was later born as a God (Sakka). As the following sutta describes (Sayutta, volume I, page 288): "The Male-stilts, in the past, when the Lord (Sakka) was still a human being, he maintained and practiced the seven forbidden precepts. By accepting only these seven forbidden precepts, he attained the position of Sakka." "Who understands the parents, Regards patriarchal, speaking words such as flowers, Abandon words two blades, Tame heart avarice, is the honest man, Photography Apparel is indignant, With people like that, Chu Thien Thirty-three, Called the true step of the body" . When valuing human values, Buddha never forgot to mention filial piety and he valued human filial piety very highly. Meanwhile there are viewers: "Among the species the legs, Sat-ly is supreme; Among the species on four legs, beef bulls l a I win; The species concubines, you women are supreme; In species son, Chief male is supreme ". The Blessed One erroneously asserts as follows: "Among the two-legged species, Right Enlightenment is supreme; Among the four-legged species, tactfulness is paramount; Among concubines, gentleness is paramount; Among boys, male filial piety is supreme." . (Similar volume one, page 8) Parents, when giving birth, naturally want their children to help them to build a family , and so the child needs to understand his duty, not to let his parents down. The following verse , in the Sangha Sutra, volume 2B, page 69, expresses that wish of parents, and the gratitude and gratitude of wise children: "Do see n mande incident, Wise wants sons, To help, help me again, I'll l àm work for me, I'll be sustained, tradition in e ình. Will continue to preserve, patrimony is Inheritance Or for incense, Offering offerings. Seeing that, the wise want a son. The sage and honest person, Remembering gratitude , remembering the old deeds , They are filial to their father. mother, They do all the work, As before make them. Follow the teachings, Get help, be filial. To traditional e ình, Maintaining long d Ai Full credits v à gender, son be praised ". When e ã said to be grateful v à repay my parents, we will see the Buddha emphasized v à uphold virtue grateful v à repay a very special like that n loud, in the verses following will specify ( Tang Chi vol. 2B, page 210): The people Licchavi said to the Buddha have five jewels difficult t ser to be in life l A with treasures, horse treasure, jewel, women treasure and lay treasures, the Buddha said to the five other precious hard t ser be in life, v i is the jewel can bring deliverance suffering to sentient beings: "the presence of the Tathagata, steps Arhat, chief equiangular difficult t ser be in life. V à-class people Those who teach the Dharma and the Law declared by the Tathagata are hard to find in the world, and those who understand the teachings on the Dharma and Law declared by the Tathagata are hard to find in the world.Those who practice the Dharma and depend on it to be effective, from the teachings on the Dharma and the Law declared by the Tathagata, are hard to find in the world. And people who are grateful and grateful are hard to find in life . " When talking about gratitude and gratitude, first of all, it is about being grateful and grateful to parents. But even though the Buddha advised children to take care of their parents, he also warned against children who, because they wanted to serve their parents, did evil deeds in body, speech, and thought. The problem here, posed by the Buddha is very different. Offering parents caring for l à things n Israel do, but because their parents want happy that work inhuman, the most for a Buddha to n loud accepted. In the Dhananjani, Central Business Volume II, page 188a; Venerable Sariputta e ã cleverly asked Dhananjani "Hey Dhananjani, home What do you think? A man because parents do something illegal, l hide something underhanded, or a v ì parents do the right thing Legal l àm right things, who is better?" "Dear Venerable Sariputta, who because parents do something illegal, l àm the things underhanded, who was not nice. V à sir Venerable Sariputta, who because parents do the right thing legal, l àm the thing righteous, he is better"... And the venerable Sariputta concluded: "Hey Dhananjani, to commit other, personal, lawful, with h Transformation into action n he can take care of their parents, do not do evil, l àm the friendly h UK. people e ã do evil to feed dad nursing mothers can not n loud avoid retribution by the negative actions of his; and as such, can not excuse foster parents to save m ình and to b pond for the operating activities of m underhanded ình. " As the following passage will make clear: "Dhananjani, home What do you think? In here, people v ì parents do something illegal, l àm the things underhanded. Do people only Israel do the things underhanded, the military hell toss pull it v noisy place hell. it l àm be g inertia when it said: 'I as a parent do something illegal, e ã do something underhanded, nor for the military hell drag me v noisy hell'. Or parents l àm what is to say: 'I we e ã because parents do something illegal, e ã dounrighteous thing. Do not drag it to hell v troops rushing to hell '? " - "No , venerable Sàriputta. The hell army still cast him to hell, still threw him into hell, even though he mourned". Not only did the Buddha advise children not to do evil things for their parents' sake , because doing so would only bring harm to themselves , but it would also bring harm to their parents. The Buddha also advised the children how to make their parents give up the unwholesome path and engage in the good path. In the Sangha, volume one, page 75; When referring to those who are truly grateful and grateful to their parents, the Buddha taught that: "Those who repay the favor by nurturing and making offerings to their parents with wealth, material things, and money are never enough to repay their parents. But , bhikkhus, who doesn't have their parents. l He believes, encourage, guide and dwell in paradise, for parents avarice, encourage, guide dwell v noisy alms; for parents under the evil wisdom, encouraging guide to dwell v noisy wisdom. for such, n ày monks are doing enough v à repay enough mother v à father ". To be more specific, paying filial piety by offering material possessions to parents is not enough to repay the favor, because material possessions, even if they are abundant , must be impermanent... In other words, in the responsibility of a cardinal, the Buddha never forgot the goal of liberating all human suffering; v à so parents really want for liberation, children need to build trust in parents, guidance for parents abandon harmful actions, as the well-healed; give up lust, practice giving; and especially give up ignorance, gain wisdom. Only then can we actually repay them. Analyzing the above teachings of the Buddha, we see that the starting point is to build trust in parents if parents do not have faith. Faith here is faith in the Dharma, and the Dharma does not mean the Buddha's teaching, but the Dharma also means truth, which determines the sage and goodness. Dharma is what is true, there is no falsehood, no falsehood; Dharma is what is good and good , not evil. And to build trust in parents is to build their parents' honesty and kindness. The second piece of advice is a message of giving up evil and doing good. If your parents follow the evil precepts, that is, live an unhealthy lifestyle with many unwholesome actions, then advise them to do good deeds in terms of body, speech, and thoughts, and lead a pure and good life. The third advice is a humane, selfless advice , advising parents, thinking of the suffering of others , giving alms, alleviating the suffering around the thought of humanity. The fourth advice is not to follow evil wisdom, is an advice of true right view, building a healthy outlook and good direction for life. And we should not be astonished, when matricide is the Buddha Himself k ê in n mande five grave offenses, a crime m à offenders never escape from hell, as quoted in Anguttara Beijing set 2b , page 185: "There are these five transgressions (parikuppa) , which, bhikkhus, lead to hell, lead to hell, and cannot be cured. What are the five ? Taking the life of the mother, taking the life of the father, took the life of an Arahant, with the evil intention of causing the Tathagata to bleed and the Dharma to harmonize the Sangha." "Hey monks, n mande contingent measures against n ày taken to đoạ origin, brought to hell, can not cure." And so when King Ajatasattu (Ajatashatru) visited the Buddha v à hear French, like e ã recorded biblical gift Sa, Truong ministry. The king confessed to killing his father and repented: "Buddha, the e ã commit a felony because of ignorance, of ignorance, because immoral; the e ã harm the network of his father figure, a king right feet soles won kingship. Blessed One received for the crime It's a sin to prevent you from looking forward to the future." And the Buddha accepted that sin for the king: "O great king, what a grave sin. Because of ignorance, ignorance, and unwholesome conduct , the great king killed a righteous king in order to gain the kingship. Because the great king saw it. a crime, e ã confession right with the Chief Justice, I plead guilty to that for the great king. It l à an improvement. sparse royal, in the law of the saint: Those found guilty l à sin, confession righteous Dharma and welcome in the future". And when King Ajatasattu left and left, the Buddha made the following comment: " Bhikkhus, the king's mind is very contrite. O monks, the mind of that king is very repentance. If kings are right feet, then right in this seat, then his e ã certificates are legal nh eat, not the ceiling, was not unclean ". In these passages tr Israel, we e ã see clearly through the teachings of the Buddha, the great merit of parents like n loud, duty reward v à gratitude of children to how, and Thus, the Buddha never forgot to advise his disciples to be grateful and repay their parents. However, he understands the dispositions of sentient beings deeply and authentically, and therefore, he must also be upset when he makes the remark that more sentient beings are not filial to their parents than sentient beings. filial to their parents, such as e ã recorded in the Samyutta Nikaya, volume 5B, page 255 (ronéo version): ... Then Bhagavan took a few land tr Israel fingernail v à told the monks: "How do you think, these monks? Which is more, a few land tr I took Israel head nail?" - "We can not be estimated to be, comparable can th him a small part is, if compared large earth, with a few land tr Bhagavan took Israel fingernail". "In the same way, monks, less are sentient beings who are filial to their mothers. And more are sentient beings who are not filial to their mothers. And many more sentient beings do not honor their father..." . And with the above comment , when the Buddha saw an old father being kicked out of the house by his children , unable to take care of him, because his father was old and useless, the Buddha immediately intervened and taught the father to memorize. Heart and read aloud the following (Sayutta Nikāya, volume one, page 218), when the people are gathered in the auditorium and among the children sitting in the meeting: "When they are born, I happy, I want them birth, and his wife, they plot, Against me and kicked me, no different g ì dog, Xua chasing pigs pigs. Cruel v à blunt. They call me: "father Friendly" we really Yaksa, disguised l à my children and they kicked me out, when I reached the age of gi à, As old horse weakness. Being expelled from the barn to eat. Now the father gi à children, must please eating in people. Thà me stick, than flood the disloyalty, with data broken leg cow, arresting been worried Who gave the data. Until then safety, seat depth, looking for legs to stand, With the power stick, Vap ng ã stand up " The father followed the Buddha's teachings and the children, when they heard the father recite this verse, immediately repented and brought the father home. The image of an old father being rejected by unfilial children because of his old age and uselessness, is a serious warning that the Buddha drew to remind us, and especially this Vu Lan season, we should also check ourselves. point taken m ình, and review us e ã and are treated like our parents n loud? * We e ã heard some teachings of the Buddha talked about filial piety, mentioning the great merit of parents, comes the responsibility of the children of parents Gratitude. We have been understood that it is not the ritual that is the main thing, but the specific actions, nurturing parents that are important. We also understand that the best way to repay the favor is to guide parents to enter the right path , to abandon the evil precepts, to give up lecherousness and greed, to follow a virtuous life, to practice generosity, and to abandon the path of ignorance. darkness, toward the light of glorious wisdom. V game in place here, we cAng visible role Dharma e ã Piety guide reaches the fruitful v friendly game wins. But then the Buddha also warned us that, with his comment , people who are not filial to their parents are more filial than those who are filial to their parents. And the image of an old father abandoned by his descendants because of his old age and worthlessness intervened by the Buddha, is also a heartbreaking warning for us to think about, and re-evaluate our filial piety towards our father. mother, and see if there is anything lacking to make it better. Especially during the Vu Lan seasons, let's sincerely pay attention to the merits of our parents and immediately do what we can , so that our parents can be happy and peaceful. V gameGoing further, the best happiness for parents as taught by Buddha is to guide parents on the path of good deeds, abandoning evil and doing good, building trust, following the Dharma, and attaining liberation suffering birth and death. On the occasion of this year's Vu Lan festival , we would like to wish all of you a full season of Hieu, full of noble and noble meanings, just as the Buddha taught. Wishing you the parents who c Wen as losers, is enjoying life many only Israel healed, blessed virtue th buzzing win well beautiful in m rushing this Ullambana. * * * [18] IN BUSINESS shopkeeper V line increase EAT C basil might say, a Á East, a people of Vietnam could not be filial to parents. L ong grateful parents e ã become natural nature, ingrained v noisy heart of the local East; v à birth, hello life, children as e ã intensive feelings are all deep kindness d ày parental e ã into effect and e ã his love. A person does not appreciate Vietnam and repay their parents was a Vietnamese man anymore, because he e ã roots dig yourself what the essence of the spirit of Vietnam, destroyed themselves what high the best of the national spirit. The quintessence and noble spirit of the Vietnamese people, not by nature , but thanks to the influence of an education, an organization and a culture from thousands of years ago , suitable for all ages. with the nature, with the customs of the East Asian people, of the Vietnamese people; v à thus the traditional long life n it through another life is still intimately maintained ì development. Of all the influences, the biggest influence of Buddhism, a religion, an education was transmitted to Vietnam from the end of the first century, penetrated deeply into the masses and is forever maintained. er, through the ages Grand; To this day, it is still worshiped by the majority of the population. We h did find in this Buddhist point of Piety like n loud, and Buddhist teachings e ã have any impact on the people of Vietnam. First of all, Buddhism clearly states the gratitude of parents for their children, the deep and profound gratitude that cannot be described. With the principle of interrelationship between all things in the universe, the Buddha has clearly presented the law of human existence; And a child can live in this world and become a human all thanks to the merits of his parents' birth and upbringing over so many years. H he devoutly read l Israel mantras instill filial piety of children e ã remember the suffering of the mother during pregnancy: "In life good mother conceived me ten months to bear always suffered with five sensual, t ình not immerse T Uy time eating and general co Ng ày e quiet nagging mercy Walking is sitting suffering Until m eat moon childbirth wild bighead sword knife cut guts M ê introspection east west irrespective Across painful body hardly afford ring ... " (Kinh Tam Location Bar) And the people in the countryside, in their heartbroken moments of remembrance of their parents, sang the folk song: "A father's father is like the mountain of Thai Son Nghia mother is like water flowing out of a source. A time when you worship your mother and respect your father, Cho full of the word Hieu is the son 's religion". Perhaps, rustic people he e ã is a Patriarch n rushing ancient verses teach this in mind Address Bar: "A good father is as high and gracious as a mountain. Thai mother is gentle as deep as the ocean. If we live in one life, we can't stop saying kindness to a mother." There are people who consider themselves smart and dare to say: "Parents have nothing to do with their children, just want to satisfy a little sex but unfortunately give birth to children, now raise them and suffer for them. very". But e ã born as a human being, who left out have sex? Opportunities while living in a new sex education should be established in e ình, newborn baby laying females, the th new publication only human, yet nothing is beyond the boundaries of where humans? But once a parent gives birth to a child, not a parentI do not sacrifice myself for you, and gladly suffer for you. But many parents die for their children, children who die for their parents are rare. So how dare you calculate and compare the honor and dignity of your parents? Please read the following two passages to respectfully bow down to the image of two great benefactors of those you know the honor of being a son: "Parents and children, grace is high and deep , grace is born from the heart of nursing, grace is raised by bathing, grace is raised , grace is provided for necessary items , grace is taught how to live in the world. Parents always want their children to leave suffering and be happy. They never forget to remember that they love their children like they do in the picture ." (Sutta of the Precepts) "A good father's grace is as big as a mountain, a mother's grace is as big as a wide ocean, nothing more than a filial piety, bringing small things to nurture a good mother . In life , what is light and what is dark? Good mother? alive called sun shining, gentle mother died then called e quieter evening gloom ". (The Heart Sutra ) The mutual affection between parents and children is that salty and intense, also partly because of the Buddhist doctrine of the great compassion of Buddhism . The mother, while holding her child, has recognized that the child's flesh and blood is her own flesh and blood, and the child's body is her own body. So therefore, the mother who e ã suffering with the suffering of children, e ã happy with that delight children. The boundless sacrifice stemming from the great compassion of the Bodhisattvas who spent their whole lives saving sentient beings, shared joy in suffering with sentient beings, entered therushing the body of every living beings, to teachers of salvation for all beings, v à virtue Bodhisattva Avalokitesvara, b à mother of mothers, e ã is to alk beings honored as Career From Template thousand Children's lives revolve in the blue sea of ​​suffering. The Vietnamese mother during the resistance war against the French colonialists is an immortal mother in the mighty history of the Vietnamese race. While the country go êu flexible, part e ình shattered, mothers not only herself to worry about life away from e ình, far from home, scattered on the battle site against keeping shore c Oi home country. Every news that a son died in the war also stirred up the sorrowful tears of many mothers. If "The tears of sentient beings fill the four oceans" as the Buddha taught, then those three parts of the tears must be reserved for the love of mothers who go to the temple to pray to the Buddhas to bless their children.all things well while away. Looking at the gesture of sincerity and respect, hearing the earnest pleas of the heart, how can the hearts of the Buddha's children not be moved. While I ca n't be with my child to take care of his food, to tie buttons for him, to pull blankets to cover him in the cold rain, to protect him from all kinds of dangers, Vietnam to the temple à mother begged Buddha, b à mother of mothers, respectfully submit the self-love of my heart, thanks to the Buddhas moved achieve l he often did to bchild, lovingly protect you. Passionate pleas set even a thousand mothers of Vietnam e ã wide wave radiating love, spread through alleys and side streets. And the children, while away from home, without their gentle mother, also feel their hearts are warmed, their love for their mother and their country is more abundant. We can say: "Only those new mothers understand t ình quotient of the mother. Only Beef slap you understand t ình Trade of Vietnam mothers". Once again, let us respectfully listen to the Buddha 's praise for good mothers: The earth in life is called heavy. A gracious mother is much heavier than Tudi, people in the world call it tall. A gracious mother is much higher than a whirlwind in life, called quick , remembering a gentle mother is much quicker" (Study Tam Tam) Dia Quan) If a mother is an intensely passionate love , the Vietnamese father's love for his child was more discreet, intense, and wiser. A friend e ã to tell us: "M aerobic than twenty years old and I know my father loves me". Accustomed to living the inner life , and taking on their own responsibilities completely different from mothers, fathers pay much more attention to the upbringing and creation of their children, wanting their children to become the ideal people of the world. himself, inheriting his ancestral lineage. Compassion can make và calm that makes children superficial uncomfortable truth, but is a power that the children live in the spirit clan, deserve l à a son looking for in e ình, for our country. A son asked his father's permission to go to war, the father said spontaneously : "Yes, son , try to be worthy of the country ". A message brought from the front of "The son e ã died", the father uttered a sentence: "Death honor than live humiliated. I alone behave true to the spirit of Sale e ình, of the country is enough ". Then even though his wife and children wept, the father was calmsmoke a cigarette. Said that the father does not know pain v ì I do not understand at all the mood of the father, e ã have swallowed the bitter, to sufficient insight, courage m à reins leader in e ình, to e rushing create ideal children for Vietnam. That calm , indifferent, but resolute Vietnamese father lived in accordance with the spirit of East Asia, discreetly, respecting reason, ideals and forgetting to think about his family, the Fatherland, and the Fatherland. to humanity. Key t ình injured lucid and sealed originality that e ã Buddha Shakyamuni embodiment in a practical way and the whole East Asia respectfully honored him as the Father of all beings . For the great and intense love of such parents, Buddhism always reminds children to be grateful and grateful. The Great Tape Sutra teaches that: "When there is no Buddha, if you are good at worshiping your parents, you are worshiping the Buddha" . Beijing Four Twelve Chapter e ã once said: "Church of heaven earth spirits, not by pennant with parents, v ì intelligent parents is the highest deity of the gods". With the above two teachings, the Buddha respects parents to what extent, and we see filial piety as one of the most necessary virtues of Buddhists. The Buddha himself always reminded the gratitude of his parentsai: "I have spent many lives diligently to become a Buddha, all thanks to my parents. Therefore, people who want to learn the Way cannot help but be diligent and filial to their parents." (Distinction of the Sutras) "I remember to myself in many past lives, out of filial piety to make offerings to my parents; because of such merit, should I ascend to the heavens, I will become a holy king" (Sage of Wisdom). Public virtue hospitality real happiness can not think of measuring v à'd accomplished as a human on the road of life as well as tr unto the path can not not think of the well signaled. "The supreme good is nothing more than filial piety; the worst evil is nothing more than unfilial piety" (Sutra of Forbearance). "Making children against parents bring offerings th ceremony ì are countless blessings, l àm little evil for parents th ì countless sinners" (Business Class Museum). Public virtue signaling e ã the Buddha stream always praised, v à religion l àm I can not help but think to hospitality and support their parents, n Israel by signaling practically right feet, the Buddha taught a lot of v very astute. It's not enough to know your parents' gratitude and want to repay your kindness. It is important to know how to properly and practically repay favors to parents and to everyone. Usually in real life, most of them take care of taking care of their parents from all material deprivations, always respecting their parents and how to treat them so that they don't have to worry . Somewhere here, we let the dainty one but children know only assured himself happy that rejection parents, we also for the dainty one but children to dishonor the family by acts e ê means bad , because these children are no longer called a child and nocalled Vietnamese people anymore - because there is not a single Vietnamese person without Hieu. We take such a way of gratitude which is also temporarily called righteous; and in life, living a committed life in a temporary life, having to endure the sufferings: Old , Pain, Life, Death, there is nothing more precious than serving parents and living a peaceful life. white morality honors parents. And the Buddha also once advised the children to: "Serve your parents without lack, in every job, you must show it to your parents clearly..." (Ahamma Sutra). But the purpose of Buddhism is to free people from the basic sufferings of life such as Birth, Aging, Sickness, and Death; At that time, for those of you who are sincere and filial, the Buddha taught that it is the son's duty to save his parents from the roots of human suffering. And only then can we actually repay our parents. The Hieu Tu Sutra says: "Offering to parents is not equal to advising parents to do good and abandon evil." "In life, it's called filial piety, and you have to advise your parents to give up evil and do good." "If you cannot convert your parents to serve the Three Jewels, then even if you are filial to your parents, you are also called unfilial." Again, the Buddha taught : "Being a child to take care of your parents, using hundreds of oranges to make offerings to your parents, using wonderful heavenly music to please your parents, carrying your father and mother with you on two shoulders, traveling across the four seas, giving your life back for nurturing. If you take care of your parents, that's not called Hieu. Stupid parents don't respect the Three Jewels, are violent, lewd, lewd, and unethical... a child must do his best to prevent him from being called Hieu" (Sutra) Hieu Tu). "For the grace parents, advises parents to Buddha, Dharma, Sangha, for legal persons etc .. result, parents have not believed, buttons Joel parents believe then, that faith t antenna heads, parents not keeping the pure precepts, recommending to keep the pure precepts, advising to do favors and giving alms, to stay well to self-regulate . And the Buddha compares two ways of filial piety: "Taking nectar to support one's parents is filial piety. To advise parents to practice pure precepts is to be filial to the world. To be filial to the world, parents will only enjoy blessings in a lifetime, such filial piety is not great. filial piety is out of the world. parents enjoy the blessings endless, v ì parents were born blessed Pure life experienced countless lifetimes; so new l à great hospitality "(Long Shu Pure Land Office). We see that the Buddha, while teaching his children to encourage their parents to worship the Three Jewels, did not want everyone to worship him and his religion as many people mistakenly believe; the Buddha just want to enlighten all those parents, follow the righteous path is clear, practical led people to escape the suffering m oh well. When children advise their parents to follow Buddhism, taking refuge in the Three Jewels is just wanting their parents to live a life of enlightenment and liberation. Living Enlightenment is receiving the obvious truth of things and living right with that thing, notblind lust; Liberated life is living beyond the bondage of desires of things, and living in peace and purity. Only then is true gratitude to parents, and only then is true gratitude; In addition, they are just temporary words of Hieu. For parents who have passed away, what should a child do? Usually focus during crowd hospitality funeral, death anniversary, priest, l àm how to taste spirits agreed m eat and mouth to condemn the world from the being. Vietnamese people respect ancestors . For the East Asian people, death is not a complete loss, and grandparents are still living with their children and grandchildren and supporting and protecting them. The anniversaries not only give children and grandchildren the opportunity to remember their grandparents , but also an opportunity to recall the spirit of the family , the clan, to encourage children and grandchildren toHow to live with that spirit. But all reverence seems to have lost its pure old meaning, and has turned into superstitious, do-it-yourself, and sometimes harmful, gestures . Buddhism with the principle of reincarnation clearly shows us that when our parents and grandparents die, they are not completely lost, but they are only reborn in one of the six worlds; and still in the mortal realms is still suffering from birth and death . V ì So the people hospitable and wise lice must focus on how the switch change is critical of parents from đoạ now lost in six lines, v à least do not create n Joel bad karma for parents. For example, when a parent is dying, but crying and mourning, causing them to feel nostalgic and not have the thought of renunciation, that is, causing them to create more negative karma in the six evil paths. Again when making sacrificesà killing of the animal species that is making t antenna th quieter evil now mandatory for parents and parents must đoạ touch. When parents are about to take their last breath , it is most important to make them pure in body and mind. There is no fear, no regrets for the world , only one- pointedness to get rid of all desires, all attachments. Sincerely, always press th affect Buddhas anniversary, up to rebirth in the Pure Land the l à realm no greed, no rebirth. The most important thing is that the children and grandchildren in the family stand around the bed, single-mindedly recite the Buddha's name, do not cry, do not cry , just keep praying for their parents .born to the Pure Land retailer disclosed The m oh well. For parents who create karma that is too heavy to be liberated on their own, filial children should always be mindful of their parents and pray for the strength and vigor of the ten directions of the Sangha , using spiritual virtue. He transferred karma to his parents from suffering in samsara in the six evil paths. In short, Buddhism is focused on two qualities l à Enlightenment and Liberation for parents, while alive, as well as e ã lost, never people cootie hospitality must also most most concerned mantra prayer for parents is Liberation and Enlightenment. Particularly for parents, children need to be signaled as tr Israel, but for themselves, children should behave n rushing to repay kindness th birth Image of the parents? True understanding with the true spirit of Buddhism, the Buddha's children will see for themselves that the way to progress in the right way is to live in accordance with the Buddha's teachings. A courageous son lives in the darkness of superstition and delusion, that is, lives contrary to the spirit of enlightenment, which means that all sentient beings including his parents are influenced by his foolishness; That means filial piety. A lustful person delights in material pleasures, that isFire passions bring competition êu burning living beings in that suffering harm, so calling l à disloyalty. A son who causes other sentient beings to suffer, including his parents , is unfilial. The gesture that matches the true spirit of filial piety of Buddhists is to live in accordance with the Buddha's teachings and to make everyone live in accordance with the Buddha's teachings. Here , it is necessary to understand that, a person who is not a Buddhist but whose every gesture is in accordance with the spirit of enlightenment and liberation, that person is indeed a true Buddhist and a true son of the Buddha. filial piety. A Buddhist who behaves contrary to the spirit of enlightenment and liberation is not a true Buddhist, and is an unfilial son. To understand more broadly and liberately, what is Hieu? If it is not the actions that eliminate the separate differences between the Buddha and sentient beings, between parents and children, in order to integrate into the universal and universal nature of all things. Hieu happy no longer obstacles ng eat welcome liberation individuals or to hide a card, no longer causes selfish pettiness makes every part e ình suffering for processing e ình yourself be happy, nor There are also troublesome ritualistic attachments that hinder right development. Piety means where this is not c Workers are still restricted in scope in efamily, clan, and society that extend to all living things in the great family of sentient beings in the great Buddhist family. Our Buddha Shakyamuni is a shining example of perfect filial piety and perfection, and his life is just a faithful reflection of great kindness and compassion. When he was still a Crown Prince, he understood that people must be suffering: Life, Pain, Age, Forced death, and siege. He thinks to The King Ng Ai, thought to b à Ma-Gia His mother must also reeling DROP sea diving in that suffering. He understood that suffering parents are suffering beings, and suffering beings are suffering parents . Lo ri Eng at the parents, the salvation was not ultimately; lo ri Eng at the living beings, time is not tr Workers are still directed Hieu. He understood further that cause suffering pain l à confusion caused by craving. Because of confusion, they do not recognize the truth, because of craving, they are infatuated with suffering. It was his love for sentient beings and his filial piety for his parents that motivated him. He gave up all his country and became his wife and wife in order to seek the way of liberation for his parents and for all living beings . It was the same love and filial piety that was the strength that helped him maintain his will, seek the path, practice asceticism, practice meditation, and attain Perfect Enlightenment. Into religion, enlightenment is true, Ng who practice immediately aspirantThe degree of rebirth to teach and save suffering for all sentient beings is indescribable. Then he returned to the city of Kapilavastu, preached the Dharma to King Tinh San, and went to Dao Loi heaven to preach the Dharma to Ma-ja. When his father fell ill and was about to die, he came to his bedside to preach and teach, so that King Tinh San would not have to suffer, be sad, and be reborn in the Pure Land of Heaven. When the funeral father Buddha also related his hands carrying a t Ai to l àm example for those children disloyalty in life, self l àm cremation ceremony for his father. And until the demise-b eat, he only a boundless compassion at the give to alk beings, not a moment of rest stops. For each sentient being converted, the Buddha is praised and admired, and King Pure Sanskrit and Ma-Jia are revered and their reputation improves . If today tens of thousands of millions of millions of Buddhists know how to respect and know the names and surnames of King Tinh San and Ma-Gia; Tens of thousands of millions of billions of sentient beings have been enlightened and liberated, all thanks to the Buddha 's complete gratitude and filial piety, a filial son, a great parent, inconceivable.immeasurable, inestimable, cannot be fully praised . (1950) * * * [19] LEARNING LEARNING At one time the Blessed One was at Sàvatthi, at Jetavana, in Anàthpindika's garden, and the Blessed One called the bhikkhus and preached: "Bhikkhus, be heirs to my dharma, not heirs of wealth." I had compassion for the teachers and I thought, "How can my disciples be heirs of my dharma, not heirs of material possessions?". And what, monks, if they are the heirs of material resources of me, not as heirs Justice, the time not only the teacher became the ones that people say: "Teachers and students are l game the heirs of wealth, not the heirs of the Dharma", but also I became the person people say: "Both teachers and students are heirs of wealth, Monks, if you were the heirs of my Dharma, not the heirs of material possessions, then not only would you become the people for whom it is said: "Both teachers and students are human beings. Dharma heirs, not material heirs", but also I became the person people say: "Both teachers and students are legal heirs, not material heirs. ". Therefore, "Monks, be heirs to my dharma, not heirs of wealth." The Buddha told the story: - There are two monks came to Bhagavan, after Ng who is right rice e ã finished, a monks thought: "Hey Bhagavan eat e ã finished and here l à food t eat the Exalted appearance If we don't eat it, the Blessed One will throw it where there is no green grass, or put it in water where there are no living beings." But the World-Honored One said, " Bhikkhus, be heirs to my Dharma, not heirs of material possessions." After thinking, he does not eat food n ày, spent days e her, starving v à exhaustion. Monks Monday thought: "Now Bhagavan eating v à here l à food t eat of Bhagavan should be thrown away. If we do not eat, Bhagavan will toss the food was on the spot with no grass green or leave in place the water no living beings. So we h did eat foods n ày rid starving v à exhausted ". Therefore, he eats that kind of food. Buddha taught: "N ày monks, even monks after eating foods to get rid of hunger v à exhausted, but for me, the monks nipple Israel deserve respect more, deserves to be praised more. V ì stars? Because so will lead to the monks that in a long time ng ày less education, know enough of austerity, easy to cultivate, ardent, diligent. Therefore, n ày monks, be my legal heirs, do not l à heirs material resources ". The Blessed One finished his lecture and went to the monastery. Meanwhile, venerable Sariputta and called monks and tell you: "Hey Sage, how is the guru lived renunciation v à the disciples not t Commissioner learn renunciation? And How You guru living far away and disciples studying far away?" The Bhikkhu -stilts expected to be preached by the Venerable Sāriputta, and the Venerable preached as follows: - Here the Guru lives in seclusion and the disciples do not depend on the study of renunciation, that is, whatever dharmas the Master teaches should be abandoned, those dharmas must not be abandoned by the disciples. V For these measures would not be disciples abandoned, and he lived in full, and cast lazy, leading đoạ touch, leaving the burden of living renunciation. Dear friends, there are three cases worthy of rebuke: 1) The guru lives in seclusion and the disciples do not depend on seclusion. 2) What dharmas the Master teaches should be abandoned, those dharmas they do not renounce. 3) They live a full life , lazy, leading the way to devastation, abandoning the burden of seclusion. Those are the three cases that deserve to be rebuked by the Venerable Male-stilts, the Venerable Male-stilts and the novice Male-stilts. - And how does the Guru live in seclusion and his disciples study in seclusion? Those dharmas that the Master teaches should be abandoned, they do not live in sufficiency, are not lazy, do not lead the way to error, do not abandon the burden of living aloof life. There are, dear friends, three cases worthy of praise: 1) The guru lives in seclusion and his disciples study in seclusion. 2) Those dhammas that the master teaches should be abandoned, those dhammas they renounce. 3) They do not live in sufficiency, are not lazy, do not lead the way to error, do not forsake the burden of seclusion. Those are the three cases worthy of praise for the Venerable, the Middle and the novice Male-stilts. Here , friends , greed is evil, hatred is also evil, there is a Middle Path that eradicates greed and hatred, causes pure eye to arise, wisdom to arise, towards serenity, victory, and enlightenment. Nirvana . That Middle Way is right view, right thinking, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. * * * [20] BIGBANG EXAMPLE OF TYPES K inh This is Bhagavan preached when events occur h Devadatta breaking burst of T antenna, providing 500 monks go Gay asisa because Bhagavan not accept for Devadatta territorial director monks congregation. The Buddha taught that there are five classes of monastics who live the holy life with the same wish to be freed from suffering , beyond the domination of birth, old age and death: - The first rank when exporting that spice is benefit, respect, fame. Due to the benefit, respect, and fame, he is happy and self- satisfied. Due to the benefits, respect, and fame, he praised himself and criticized others: "I have benefited and nurtured such fame, but other monks are little known, little known, have authority." He for the sake of taking care of, respecting, this fame becomes infatuated with greed, greed, and distraction. Due to heedless living, he suffers . For example, a person wants to get the core of a tree, seeks the realm of the tree. While going t ser core tree in front of a large tree, upright, with lOn a tree, he ignores the core, ignores the trunk, ignores the inner bark, ignores the outer bark, cuts off the branches and leaves, takes them away, thinking that it is the core of the tree. A person with eyes saw this and said, "Really, this person does not know the core of the tree, does not know the trunk, does not know the inner bark, does not know the outer bark, does not know the branches and leaves. And this person has not achieved the purpose of the core. trees can achieve." That Male-stilts is called the one who grasps the branches and leaves of the holy life. - The second class is the class that generates the mind to leave home to gain benefit, respect, and fame. He is not for the sake of nurturing, respecting, this fame praises himself and criticizes others. He does not become infatuated, covetous, and distracted for the sake of gain, respect, and fame . By living undistractedly, he accomplishes the precepts . Due to the achievement of this virtue , he praised himself and criticized others: "I am a person who maintains the precepts according to good law. The other Male-stilts break the precepts according to the evil law". By accomplishing this virtue , he becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. For example, a person wants to get tree cores, looks for a bridge for tree cores, while walking to the citylooking for a tree core, in front of a large upright tree with a core, he ignores the core, ignores the trunk, ignores the inner bark, cuts off the outer bark, takes them away thinking it is the core, a person has Seeing this, he said, "Really, this person does not know the core, does not know the trunk, does not know the inner bark, does not know the outer bark, does not know the branches and leaves. the inner bark, cut off the outer bark, took them away, thinking it was the core of the tree. And this man did not achieve the goal that the core could achieve." Also, in this position, monks by th Transformation into a world achievements faith n him, he was becoming addicted, takeimmersed, distracted. Due to heedlessness he suffers. Monks did l à're e ã grabbed the outside of the virtues. And so, he e ã stop here. - The third class is the monastic with the purpose of escaping birth, aging , illness, and death. He left home like that, not for this benefit, respect, fame, praise himself and criticize others. This position does not, for the sake of this benefit, respect and fame, become infatuated with greed . Because he lives without hesitating, he achieves morality, he is happy, but not complacent. Because gender achievements faith n him, he was not praising me belittle people. By accomplishing this virtue , he does not become infatuated, indulgently indulgent . By living without distraction, he achieves Meditation . Due to the achievement of Meditation nah, he is happy and complacent. Due to the achievements of meditation to n ày belittle people he complimented her: "We have Meditation to one heart. The other monks meditation, the mind distracted." By accomplishing this meditative concentration he becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. For such a person wants to be l guava tree, seek the core tree, while going t ser core tree, in front of a large tree, while going t ser core tree, in front of a large tree stood there l guava tree, he quit through the core of the tree, bypassing the trunk, chopping off the inner bark, taking them away, thinking it wasto the core of the tree. A person with eyes saw this and said, "Actually, this person does not know the core, does not know the trunk, does not know the inner bark, does not know the outer bark, does not know the branches. This person ignores the core, ignores the trunk. , ignore mantle, tight outer shell, take them away, that thought l à core tree. And people do not achieve the purpose m à tree core can achieve. " Thus he called l à monks e ã held in the shell of the virtues, and so he e ã stop here. - The fourth class is the monastic class for the purpose of getting rid of birth, old age , illness, and death. Such a monk gets benefits, respect, and fame. He is not for this benefit, respect, and fame, but is happy and self-satisfied. He does not, for this benefit, respect and fame, praise himself and criticize others. He does not for this benefit, respect, fame, but become infatuated, infatuated, and distracted. By living undistracted he achieves the precepts . Due to the attainment of the precepts, he is happy, but not complacent. He does not become infatuated, greedy , and distracted because of the achievement of this virtue . By living without distraction, heAccomplish Meditation . Because he th publication only achievement Meditation No. n Daniel joy, but not cocky. He is not as accomplished Zen to n ày, give yourself belittle people. He is not as accomplished Zen to n ày become addicted participate wrecked distraction. By living without distraction, he achieves knowledge. He because of this view becomes happy, complacent. That position due to this knowledge, praises himself, criticizes others: "I live, see and know. The other Male-stilts live, do not see and do not know". He, because of this view, becomes infatuated, infatuated, and distracted. Due to heedlessness he suffers. For example, a person who wants to get tree cores, searches for tree cores. Whilelooking for the tree core, in front of a large tree, standing upright, with the core, he ignored the core, cut the tree trunk and took it away, thinking it was the core of the tree. A man whose eye saw it they said: "Actually he did not know the core tree, do not know feeling tree, unaware mantle, unknown shell, unaware twig. He wanted to be l guava tree, seek the core In front of a large tree, standing upright, with a core, he bypasses the core, cuts the trunk and carries it away, thinking it is the core. And he fails to achieve the goal that the core can. achievement". So this position is called l à monks eHolds the tree of Pham Hanh. And so, he e ã stop here. - The fifth class is the monastic class with faith: "I am immersed in the cycle of birth, old age, death, sorrow, lamentation, suffering, grief, brain, immersed in suffering, dominated by pain It is very possible that this whole aggregate of suffering can come to an end." He left home like that, benefited, respected, and famous. He is not for the sake of rearing, reverence, fame, this happy, self-satisfied. He does not for the sake of taking care of himself, respecting, this fame praises himself, criticizes others. He does not for gain, respect, this fame becomes infatuation, covetousness, distraction. By living undistractedly, he accomplishes the precepts . Due to gender achievementsvirtuous, he is happy but not complacent. He is neither for gender achievements merit n ày his praise, belittle people. He does not become infatuated, greedy , and distracted because of the achievement of this virtue . By living without distraction, he achieves Meditation . He so th publication only achievement Meditation No. n ày, happy but not cocky. He not accomplished by Zen to n ày his praise, belittle people. He not accomplished by Zen to n ày becoming addicted, take immersed, undistracted. By living without distraction, heknowledge achievement. By achieving this view, he is delighted but not complacent. He doesn't praise himself or criticize others for the achievement of this knowledge. He does not because of the attainment of this knowledge become infatuated, infatuated, and distracted. By living without distraction, he achieves untimely liberation. For example, a person who wants to get tree cores, searches for tree cores. While looking for tree cores, in front of a large tree, standing upright, with cores, he cut the core of the tree, took it away and knew it was the core. A person who has eyes and sees like this can say: "This person knows the core, knows the sense of the tree, knows the inner bark, knows the outer bark, knows the branches. This person wants to get the core, looks for the tree core. While looking for the core, in front of a big tree, standing upright, with the core, he cut the core, took it away and knew for himself that it was the core. achieve the purpose m à tree possible core. "Tam liberation estate Main l à item 's landing virtues, l à core tree, is the ultimate goal of virtue. "Timeless liberation" means absolute liberation . Devadatta only thought of fame and gain, so he wanted the Buddha to cede to the position of leader of the Order of Male-stilts. V game when the Buddha refused, n Israel destroy the harmony of T antenna, drawing 500 monks c Brøndby teammates go to Gay asesa with her. Thus, this holy life is not for the sake of achieving gain, gain and fame, not for the sake of achieving virtue, not for the sake of achieving Meditation , not for the sake of achieving knowledge. . Main liberated mind any action n was the target of virtues. The Buddha advised the monks not to stop at the intermediate results because this is not the ultimate goal of the holy life.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.