Buddhist Ethics and Human Happiness.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Part III [08] LIVE Ethical IS EVERYONE'S RESPONSIBILITY The topic of our article today: "Ethical living is the responsibility of each of us". This may be a subject that does not surprise the listener, but causes concern, makes for thought; those who have not yet lived in a moral life, appreciate the moral life and uphold it. The reason we chose this topic is because we find in the Buddha's teachings a great treasure of moral values ​​that are essential for the happy life of our Buddhists. We also want through this topic, to confirm the value of true happiness that Buddhism can offer to people and life by emphasizing the role of each individual's responsibility for religious issues. virtue. In addition, a few manifestations of modern lifestyle are also the reason for this article. * First of all, ethics is a big issue and should be understood as a common issue, requiring everyone's attention and practice as a solution to bring happiness to themselves, their families and society. Of course, morality does not come naturally, just as happiness does not come naturally if not nurtured. Nor is morality in fancy words defined in one way or another as an ornament to the imagination. Ethics is a way of life and a way of living a good life, leaving evil to do good, which is reflected in people's daily attitudes, behavior and contact, from which happiness is expressed. Therefore, morality can be seen as synonymous with happiness and should be nurtured as happiness itself. Indeed, the person who knows how to cultivate morality is the person who knows how to grasp happiness. Moreover, morality is also the responsibility of each individual to himself as well as to family and society, because morality is happiness and building happiness for self, family and society. is the responsibility of each person who lives an ethical life, that is, a person with high responsibility in relationships with family and society. Without this sense of responsibility, that is, an immoral lifestyle, not only the person himself suffers unhappiness, but also his family and the society he lives in will suffer losses and unhappiness caused by life. caused by him. There is a Vietnamese proverb that says: "A worm makes a pot of soup" must have conveyed this idea. The Buddhist doctrine of Dependent Origination also clearly states, "When this exists, the other is present". This formula speaks of the practice of suffering and the cessation of suffering in the Buddhist teachings, whereby when ignorance, craving, and clinging are present, suffering is present; and vice versa, when ignorance, craving, and clinging are eliminated, suffering ends and there happiness appears. The above interaction law helps us to have a correct view of the intimate relationships between people and people, between individuals, families and society, whereby the happiness of one person is also the happiness of another. and the suffering of one is the unhappiness of another. In other words, the life of each of us is always "participating" in everyone's life, directly or indirectly, and certainly there can be no so-called "individual" or "individual" in a sum of these relationships. We want to emphasize this to highlight the responsibility each of us has for ethics. Indeed, we are still ambivalent about morality as if it were a religious or social convention that is privileged to the beat of each heart, but not a shared responsibility for happiness. People. The problem posed is not the morality set for the heartbeat or the conventions of society, but the common responsibility and happiness for all human beings. The law of correlation does not allow us to think of morality as some narrow creed or convention that is acceptable to one person without being followed by another, or furthermore, applicable to another. society without being followed by another. That is not the general way of the matter, and to some extent it speaks to our irresponsible attitude towards the problem of the general well-being of all human beings. Let us give you an example: We are Buddhists living in the context of current Vietnamese society. It is clear that everyone understands that Vietnamese society is progressing and there are many signs of acceleration in the fields of economy, culture, and education. Countries around the world also recognize this and it is a good sign. However, the experience of some countries shows that, when the material life is too full to the point of excess, the moral and spiritual life of people seems to be weakened. Why? It is due to the disproportionate development between the materialistic lifestyle and the moral life, whose consequences are insidious until an explosion is irreversible. This is a sign of moral irresponsibility, the consequences of which are not only borne by a society or a nation. that every country has to bear. Don't let anyone tell you that I drink or drive a car and that I will take responsibility for this action. It is not a responsibility in a noble sense, but an irresponsible attitude towards human life and social safety. Let us cite another example: In the context of the family (and this we want to emphasize), the question of morality should be raised as a responsibility for the members of every family. Of course, this should be exemplified by the subjective family members. Parents, for example, are the ones who absolutely need to adhere to a moral responsibility and guide their children to comply with this responsibility. As we said before, morality and happiness are one. This reminds us that, as long as we desire happiness (and certainly everyone wants happiness), then the matter of ethical care and upbringing is of utmost importance. Of course, parents will not scold and educate their children's bad habits, if they are not a moral example themselves. Children, too, should not do illegal and unethical things for the sake of supporting their parents. Surely the father and mother will be very distressed when they realize that the last days of their lives are only supported by unhealthy and unclean money of their children. "Hungry to clean, tear to smell" is a saying worth thinking about here? Of course we Buddhists will not allow ourselves to fall into such situations. It is because we have studied and practiced the Dharma of the Buddha. We vow to follow His example by perfecting ourselves, through His teachings on morality and true happiness. The precepts we are observing such as not killing, not taking what is not given, not engaging in sexual misconduct, not lying, not drinking alcohol are the standard and basic values ​​of a moral and ethical life. happiness. Not killing is a way of life that respects life, cherishes life to be protected, and avoids all worries about destruction. Buddhists vow not to kill, not to harm living things, that is, creating peace for the country, and at the same time repelling all risks of war destroying human life and all species. . This is the first ethical responsibility that Buddhists need to fulfill in order to build happiness for themselves, their families and society. Not taking what is not given is the second moral responsibility of a Buddhist. Stealing or stealing is an illegal and unethical act that causes unhappiness to oneself, one's family, and disrupts society. Taking what is not given takes many different forms. From stealing private property, evading state taxes, to chipping away at public property are terrifying acts of theft. Therefore, Buddhists vow not to take what they don't give, which means they are contributing to building a fair and healthy society, creating prestige for a developed country to avoid the risk of inflation. Not engaging in sexual misconduct is a lifestyle that ensures family happiness for Buddhists. The Buddha, while emphasizing the sweetness, the danger, the renunciation of sensual pleasures, adopted a monogamous lifestyle for Buddhists living a happy family life. However, to ensure that life, His Holiness set forth the third precept, not to commit adultery in sensual pleasures, that is, apart from married life, Buddhists are not allowed to have illicit relations with anyone. anyone else. This is the third moral responsibility of the Buddhist. It is clear that Buddhists living fully with this lifestyle will avoid the risk of breaking up a happy family life, and at the same time contribute to repelling one of the social evils. Not telling lies is an ethical way of life that helps Buddhists have enough prestige in terms of origin. In relationships with people, the right word plays an important role, because speech is a bridge to help create understanding and sympathy between people and people. However, that statement must be true, truthful, and not false to convince others. A Buddhist who avoids lying, only speaks the truth, that is, he is creating for himself a firm belief in his ability to convince others with his words. This is the fourth moral responsibility of the Buddhist. Not drinking alcohol is a way of life that upholds the clear understanding of Buddhists. Because alcohol makes people lose their clear nature, not self-control in actions, leading to many harmful consequences, so Buddhists vow not to drink alcohol as a healthy lifestyle to help them have a healthy life. clear ability to focus on all his work. Vietnam's streets are increasingly filled with beer and wine bars that stimulate passion for many different classes of people. This affects some people, especially young people, because, once falling into alcohol, human dignity is reduced along with increasing social evils. Of course, the best way to limit this is the consciousness of each of us (manufacturer, seller, * The above are the five precepts for a Buddhist that we consider as the five ethical responsibilities that help us build a happy and peaceful lifestyle for ourselves, our family and society. Of course a Buddhist can practice more, as much as possible, of the words of the Buddha in order to develop and enhance one's own moral, happy life. He can go deeper into the Buddha's teachings by practicing the Eight Precepts, cultivating the Ten Good Karmas, or he practices the "Four Foundations of Mindfulness" meditation every day depending on the time and activity. All of that is recommended. However, as a principle, Buddhists should be aware of their precepts and make great efforts to fully implement these five precepts, Above we have emphasized ethics as the responsibility of each of us in family and social relationships. We have also pointed out that morality is human happiness and in that name advise Buddhists to devote themselves to a moral life by introducing you to a life of practicing the five precepts. Next, we would like to introduce to you an important sutta of the Buddha related to personal morality, family ethics, and social ethics, and hope that these teachings will also become responsibilities. Ethical duties are practiced by all Buddhists. * The sutta we will present below is taken from the School of Sutras and is called "The Teachings of the Vietnamese Poetry". This is a sutta taught by the Buddha to a young man named Singalaka when he was begging for alms in the city of Rajasthan. We first listen to the Buddha's brief teachings: "For the noble disciple, Singālaka, the four afflictive kammas are eradicated, not doing evil deeds for the four reasons, not following the six causes of squandering wealth. This person, by abandoning the fourteen dharmas, becomes a saint. protect the six directions; he has practiced, has conquered two lives, he has conquered this life and the next. After the breakup of the body, after death, he is born in good fortune, in the heavenly world." The holy disciple is here to show a Buddhist to live a happy family life. So, what is the life of a Buddhist like? He is someone who has eradicated the four afflictive karmas, that is, a Buddhist who has eradicated the evil karmas of killing, stealing, sexual misconduct, and lying. He does not do evil deeds for four reasons, that is, he does not do evil deeds out of greed, does not do evil deeds out of anger, does not do evil deeds out of ignorance, does not do evil deeds out of fear. scared. Because a Buddhist has no lust, no anger, no delusion, and no fear, he does not do bad karma for the four reasons above. Buddhists also give up the six causes of squandering wealth such as: - Passion for wines leads to squandering possessions. - Timeless street travel leads to squandering possessions. - Hanging out in the theater makes the assets squandered. - Passion for gambling leads to squandering assets. - Socializing with evil friends leads to squandering possessions. - Habit of laziness leads to squandering possessions. From the above six causes, the Buddha pointed out the following 36 dangerous cases that show that people's reckless and thoughtless actions are extremely harmful. Regarding passion for alcohol, there are six dangers: - Existing property is lost. - Struggle for growth. - Diseases are easy to penetrate. - Honor damage. - Body exposed. - Mental strength is damaged. Timeless street travel has the following six dangers: - Do not protect yourself. - Wife and children are not protected. - Property is not protected and maintained. - Suspected of being the author of crimes. - Victims of false rumors. - Brought into the body a lot of suffering. The six dangers of lounging around the theater include: - Always fascinated by dance. - Fascinated by ca. - Be captivated by music. - Attracted by praise. - Be captivated by hand music. - Fascinated by the trumpet. Passionate gambling has six dangers such as: - If you win, there will be enmity. - If you lose, you will be sad. - Damaged property. - In the hall speech has no effect. - scornful friends. - Marriage is not trusted, because gamblers are not worthy of marriage. Associating with evil friends has the following six dangers: - Association with gamblers is dangerous. - It is dangerous to associate with delinquents. - Socializing with alcoholics is dangerous. - It is dangerous to associate with a deceiver. - Associate with people is a dangerous fraud. - Socializing with violent people is dangerous. In his relationship with friends, the Buddha taught Singalaka about four classes of people not to be friends with and four classes of people to befriend. Here he also clearly explains why some people should not make friends, while other people should. Four categories of people should not be friends include: 1. People take everything. These people should not make friends because they are people who give less and ask for more, because they are afraid to do it, for their own benefit and are people who take everything. 2. People who only know how to speak well. This type of person should not make friends, because that is the person who only knows how to intimately reveal the past, intimately reveal what has not yet come, buy off feelings with clichés, and when he has a job, he shows his helplessness. 3. The flatterer. This type of people should not make friends, because they are those who approve of evil deeds, disapprove of good deeds, praising in front of them and criticizing them behind their backs. 4. Luxury spenders. Such people should not make friends, for that is the kind of person who makes friends when there is drinking, when traveling the streets at the wrong time, when hanging out in theaters, and when gambling. About the four types of people you should make friends include: 1. People who are willing to help. This type of person should make friends, because it is the person who knows how to protect you when you are unintentionally distracted, to be your refuge when you are afraid and when you have a job, to help you with your wealth. 2. Loyal person. This type of person should make friends, because that is the type of person who is willing to tell you about his secret, knows how to keep your secret, does not abandon you in times of trouble, and will sacrifice his life for you. 3. People who advise things benefits. These people should be friends, because they are the type of people who help you prevent evil, encourage you to do good, tell you things you have not heard, and explain to you the way to happiness and peace. 4. People with compassion. This type of person should make friends, for that is the type of person to share with you when your friends are in trouble, to rejoice when your friends are in luck, to discourage gossiping and encourage the praise of friends. Finally, the Buddha taught Singalaka about a number of relationships that come with duties and responsibilities such as: Regarding the parent-child relationship: Children towards their parents have five duties that must be performed as follows: To serve their parents, to take care of the duties towards their parents, to preserve family traditions, to protect inherited property, and to take care of funerals. to parents when parents die. In response, parents have five responsibilities towards their children: To prevent their children from doing evil, to encourage their children to do good, to teach their children professions, to take care of their children's marriage, and to give their inheritance in due time. Regarding the relationship between teachers and students: A student has five obligations towards the teacher, including: being polite to the teacher, taking care of the teacher, making efforts to study, serving the teacher, and paying attention to career learning. In response, the teacher has five responsibilities towards his student such as: Training the student what he is proficient in, teaching the student how to maintain what needs to be maintained, teaching his student to master the skills. profession, reward students and ensure careers for students. Regarding the relationship between husband and wife: A husband has five duties to his wife: respecting her, not being disrespectful to her, being faithful to her, delegating authority to her, and occasionally buying jewelry for her. In response, a wife must perform well her duties as a wife: Be smart to welcome her husband's relatives, be loyal to her husband, be smart in keeping her husband's property, be smart and quick in all work. About the relationship between friends: In the relationship between friends, he should live a life of generosity, loving-kindness, profit-making, co-workership, and non-deception. In return, he is loved by friends, protected in times of unintentional distraction, protected with property, helped by friends in danger, helped in difficulty, and respected by friends. in terms of family. Regarding the relationship between employer and employee: Employers need to be responsible for their employees such as: Assigning reasonable tasks, taking care of meals and wages, taking care of treatment when sick, sharing delicious dishes and occasionally giving leave. . In response, the employee must fulfill his/her duties such as: Wake up before the master, go to bed after the master, be satisfied with the salary and bonus, do the work well and know how to bring good reputation to the employer. Regarding the relationship between sages and disciples: The disciple must have a heart about body, word, and mind towards the Sages, welcome, respect and offer necessary items for the Sages. Responding to the Sages who are responsible for the disciple such as: preventing evil deeds, encouraging good deeds, pitying the disciple with loving kindness, teaching the disciple what has not been heard, causing Purify what has been heard and teach the good path to the disciples. * We have just introduced a sutta that mentions quite in detail about the ethical life of a Buddhist. It is a lifestyle of abandoning evil and doing good that is expressed in our daily lives through intimate relationships between individuals, families, and society. Obviously, the sutta is only taught in the form of stating some views on good and bad and the relationships between people and people, and we do not see the two words "moral" mentioned here. Indeed, this sutta does not define for us what morality is, but every word and every sentence in it exudes the vitality of an authentic moral life expressed through consideration and choice of what is natural. , unwholesome as well as the full performance of responsibilities and duties for human-to-human relations. And that is morality. Thus, the sutta teaches us what the ethics of the Buddha is, and at the same time shows us how to practice it. However, what should be noticed here is not the moral signs found in the suttas, but the manifestations of morality that are expressed in the daily life of each of us Buddhists. How to make the moral values ​​of the sutta come alive, contributing to the building of happiness for individuals, families and society is the responsibility of each of us Buddhists. It is not only today that morality shows its voice as the necessary condition for human happiness and peace of the country. More than 25 centuries ago, the Buddha spoke of morality and his life was a shining example of morality. Indeed, His Virtue, Virtue and Tri Virtue lifestyle is forever a shining example of the direction of happiness and peace for each of us. On the occasion of His Holiness's 2543th Birthday, let each of us reaffirm our reverence for the Buddha by placing ourselves in his teachings and making diligent efforts to practice them. . It speaks to our reverence for the Buddha, our respect for his teachings. It also speaks to our sense of responsibility for ethical issues. Before entering Nirvana, the Buddha left us with important instructions. To confirm our faith in the Guru and His teachings, we would like to end this article with His advice on the correct attitude of a disciple to the Guru. his teacher: "Ananda, if there are bhikkhus, bhikshunis, laymen or laywomen, who have accomplished the Dhamma and abide by it, live righteously in the Dhamma, practice the Dharma correctly, then that person will respect and respect it. worship, pay homage, and make offerings to the Tathagata with the supreme offering." * * * [09] THE EXPERIENCE OF THE BUDDHA'S TRUTH THROUGH THE BIBLE The event of the Buddha's birth to bring peace to people and life, was mentioned by him in many sutras: "I was born for peace, for happiness, for the benefit of gods and humans. , out of compassion for life" . With that ideal, he went through many trials and tribulations with his own experiences to finally find the way out of suffering. Here we would like to introduce the Buddha's learning experience recorded in the Bible (No. 26, Central Division I). * Everything in life is like that, not by chance, but requires each of us to make our own efforts, self-seeking, and self-reflection to find the way to liberation for ourselves and others. The Buddha too, through his practice and experience while he was still a Bodhisattva until he attained Supreme Enlightenment, the sufferings of human life were always haunted in his mind, causing him to self-destruct. thinking, seeking liberation. Those experiences are divided by Him into two types, namely, holy prayer and non-holy prayer. 1. What is the Philosopher's Prayer? "Here, bhikkhus, there is a person who himself is reborn and seeks what is born, who himself is old and seeks what is old, himself becomes ill... himself dies... suffering... being contaminated, seeking what is polluted". "The wife and children, the male servant, the female servant, the goat, the sheep, the chicken, the elephant, the pig, the buffalo, the ox, the stallion, the mare, the gold and the silver are born, grow old, fall ill, die, and suffer grief. Those clingings are birth, old age, sickness, death, sorrow, and defilement, and he holds on to them, indulges in them, becomes infatuated with them, is born himself, grows old. ... being contaminated, looking for something that is born, gets old... is contaminated. This Male-stilts is called Phi Saint Bridge". 2. What is a Holy Bridge? Here, the Male-stilts, there are people who are born themselves, after knowing the dangers of being born, seek the unborn, unsurpassed peace from the yoke of suffering, Nirvana; get old by yourself... seek that which will not grow old... get sick yourself... seek that which won't get sick... die yourself... seek the immortal... be defiled yourself ... seeking the unpolluted, unsurpassed peace from the yoke of suffering, Nirvana. This, bhikkhus, is called the Holy Bridge." He recounted that when he was still a bodhisattva, had not yet attained perfect enlightenment, he went on his own search for what was born, old age, himself sick... self-death... self-injured sad. Sufferings were haunting his mind and seeing their danger, he abandoned them and went to study the way with two famous contemporary masters, Àlàra Kàlàma and Uddaka Ràmaputta. When he came to study the Way with Àlāra Kālāa, lāra Kālāma declared the land of no-ownership. Then he thought that it was not only Alara Kālāma who had faith, effort, mindfulness, concentration, and wisdom, I also had faith, effort, mindfulness, concentration, and wisdom. Thinking like that, he made his own efforts and soon he was able to prove it. But that dharma does not ultimately lead to disenchantment, dispassion, cessation, tranquillity, superior knowledge, Enlightenment, Nirvana, which leads only to the attainment of the Land of Nothingness. Again he abandoned that dharma and left. Next, he studied with Uddaka Ràmaputta, who was declared by Uddaka Ràmaputta about the land of neither perception nor non-perception. Then he thought that it is not only Uddaka Ramaputta who has faith, has diligence, mindfulness, concentration, and wisdom, I also have faith, effort, mindfulness, concentration, and wisdom. Thinking like that, he made his own efforts and soon he was able to prove it. But in the end, it still does not lead to disenchantment, dispassion, cessation, tranquillity, higher knowledge, enlightenment, and Nirvana, but only leads to the attainment of the land of neither perception nor non-perception. So he abandoned that dharma and went away. declared by Uddaka Ramaputta about the land of neither perception nor non-perception. Then he thought that it is not only Uddaka Ramaputta who has faith, has diligence, mindfulness, concentration, and wisdom, I also have faith, effort, mindfulness, concentration, and wisdom. Thinking like that, he made his own efforts and soon he was able to prove it. But in the end, it still does not lead to disenchantment, dispassion, cessation, tranquillity, higher knowledge, enlightenment, and Nirvana, but only leads to the attainment of the land of neither perception nor non-perception. So he abandoned that dharma and went away. declared by Uddaka Ramaputta about the land of neither perception nor non-perception. Then he thought that it is not only Uddaka Ramaputta who has faith, has diligence, mindfulness, concentration, and wisdom, I also have faith, effort, mindfulness, concentration, and wisdom. Thinking like that, he made his own efforts and soon he was able to prove it. But in the end, it still does not lead to disenchantment, dispassion, cessation, tranquillity, higher knowledge, enlightenment, and Nirvana, but only leads to the attainment of the land of neither perception nor non-perception. So he abandoned that dharma and went away. He made his own efforts and soon he was able to prove it. But in the end, it still does not lead to disenchantment, dispassion, cessation, tranquillity, higher knowledge, enlightenment, and Nirvana, but only leads to the attainment of the land of neither perception nor non-perception. So he abandoned that dharma and went away. He made his own efforts and soon he was able to prove it. But in the end, it still does not lead to disenchantment, dispassion, cessation, tranquillity, higher knowledge, enlightenment, and Nirvana, but only leads to the attainment of the land of neither perception nor non-perception. So he abandoned that dharma and went away. After renouncing the two Àlāra Kālāmas and Uddaka Rāmaputta, because these two had not yet attained sainthood, he went to Uruvela, chose a pleasant place for alms, and meditated there until he attained enlightenment. He was born himself, after knowing the dangers of being born, he sought the unborn, unsurpassed peace from suffering and yoke, Nirvana; and testify to them; get old by yourself... seek that which will not grow old... get sick yourself... seek that which won't get sick... die yourself... seek the immortal... be defiled yourself ... seeking the unpolluted, unsurpassed security from the yoke of suffering, Nirvana and having attained the unpolluted, unsurpassed security from the yoke of suffering, Nirvana. Then knowledge and view arose in him:"My deliverance is not wavered. Now is my last life, no more rebirth" . After attaining enlightenment, he thought: "This Dharma that I have witnessed is really deep, hard to see, difficult to realize, quiet, noble, super logical, wonderful, only the wise can understand. As for the masses. In this case, it is hard to see the Idapacayatà Paticcasamuppàda (Dharma Dependent Origination) theorem for such people. This fact is difficult to see, that is, purity. refers to all volitions, the relinquishment of all birth and robes, the cessation of craving, the cessation of craving, cessation, and nirvana.If I preach the Dharma and others don't understand Me, such a time would be troublesome for Me, that would be frustrating. I give it to you!". Brahma Sahampati, knowing the mind of the Blessed One, immediately appeared at the summit to ask him to stay in the world to preach the Dharma. Finally, he accepted Brahma's words in verse: "The door of immortality is wide open For those who will listen. Abandon your faith, Inaccuracy. Thinking of your own troubles, I did not want to preach the Supreme and wonderful Dharma, To human beings." - (Oh Pham Thien) From there, he turned the wheel of dharma. On the way to propagate the Dharma, he met the evil life of the Upaka, who praised and asked him for what purpose he left home, who was the guru and whose Dharma he received and maintained. To affirm himself as the master of gods and men, he uttered a verse with the Upaka false life as follows: - "I, grade win it all, I, most installed. All the measures are not infected, Out discharge method, detachment. I live not freed, The take every craving. So I voluntarily, remains to be y just who? I have no Guru, One like Me does not, Among the worlds of Humans and Devas, There is no one like Me, the Archangel in heaven, the Supreme Teacher. Self-righteous enlightenment, Self-peace and serenity. To turn the wheel of dharma, I went to Kàsi. Sound the drum of immortality, In the blind world. "As the sage claims to be, is the sage worthy of the infinite victor?". -"Like me, the victor, Those who testify against Gonorrhea, Evil, I subdue, Therefore, I am invincible. Hey Upaka!" Then he went to the deer garden to convert the five former ascetic fellows with him and all five attained arahantship. Next, His Holiness gave a discourse on the cultivation of the five passions, the harm of the five cultivated desires, and the liberation of the five cultivated desires. The rupa cognizable by the eye, this rupa is agreeable, pleasing, pleasing, lust-stimulating, enticing. Sounds cognizable by the ear... smells cognisable by the nose... tastes cognised by the tongue... bodily contacts likable, agreeable, pleasurable, lust-stimulating, enticing. . This is called the year of education. If those recluses or brahmins who are bound, indulged in by these five sensual pleasures, do not see their danger or deliverance, but enjoy their use, then the recluses, brahmins-- that subject would fall into the Devil's grasp. As for those recluses or brahmins who are free from bondage and attachment to these five sensuous desires, and see their danger and deliverance, and use them, those recluses, brahmins, that subject will not fall into the hands of the Evil. To do so, it is necessary to realize the Four Meditations, the Four Emptinesses and the Ending Life Thought Concentration with wisdom, the contraband or be eliminated. Thereby, we see the Buddha's cultivation progress from the time he was a Bodhisattva until he attained unsurpassed Bodhi. in their faith, effort, mindfulness, concentration, and wisdom. Even Ààra Kālāma and Uddaka Rāmaputta, two famous masters of the time, did not make him attain the wisdom of liberation. That, he once taught the bhikshus: "Monks, live by yourself as a lamp (attadipà viharatha), don't be like someone else. Take the Dhamma as a lamp, take the righteous Dharma as a refuge, not relying on anything else..." (Sutra Turning the Wheel of the Holy Lion King Roaring, Truong Bo II). * In summary, his practice experience recorded in the bible proves that with his fearless spirit and confidence in his own strength, he lit the torch with his belief in morality, concentration, and wisdom. in the dark night, providing a way out of suffering for mankind. Van Hanh, the season of Enlightenment, PL 2542 * * * [10] THE VALUE OF HAPPINESS THROUGH THE GREAT SUCCESS EXAMPLE From the time he was a crown prince until he achieved unsurpassed bodhi, the Buddha experienced all kinds of worldly pleasures, including the high-level pleasures of meditation such as the realm of nothingness and non-perception. non-fiction origin. But all those pleasures eventually left him with a great deal of concern about impermanence, and it was impossible to find true happiness in them. And there is indeed a true happiness that is not governed by the law of impermanence that he found right after enlightenment, which is unmoving liberation. Through this personal experience and realization, the Buddha presented five typical types of people seeking happiness through the "Great Parable of the Tree Core". * Through this sutta, Buddhist students can realize what is the true value of happiness and where happiness is impermanent. Without such realization, it is difficult for us to reach the desired goal, difficult to attain the true happiness of liberation and enlightenment. The five classes of people presented by the Buddha in this sutta all have the same desire to seek happiness, they live a holy life in order to be free from all sufferings in life: "Here, a good son emerges from faith. family, abandoning family, living without family: We are immersed in birth, old age, death, sorrow, lamentation, suffering, sadness, brain, immersed in suffering, dominated by suffering. this whole aggregate of suffering can come to an end." However, the attainment of the goal of liberation from all suffering depends entirely on one's own perception through the successful stages of one's practice. Usually, those stages of attainment bring joy to the practitioner, and if he is infatuated, greedy, and complacent about this achievement, he will be stopped there, unable to reach the goal. goal of salvation. The joys of the practitioner's path are classified by the Buddha as five classes of people, and also the five states of happiness, from mundane to complete liberation: 1. Some people are benefited, respected, and famed. Due to the benefit, respect, and fame, he praises himself and criticizes others: "I have received such benefit, such respect, and such fame. As for the other Male-stilts, little is known, few are known. authority". Therefore, he becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. 2. There are people who are not complacent with benefits and fame, so they have achieved Virtue. Due to the achievement of this Virtue, he is happy, self-satisfied and praises himself and criticizes others: "I am a person who maintains the precepts, follows the good dharma. The other male-stilts break the precepts, follow the evil dharmas". By accomplishing this Virtue, he becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. 3. Some people are not complacent with benefits, fame, and are not complacent with virtues, so they can achieve meditation. Due to this attainment of contemplation, he rejoices, is complacent, and praises himself and criticizes others: "I have one-pointed concentration, the bhikkhus do not meditate, the mind is scattered." Therefore, he becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. 4. There are people who are not complacent with benefits, fame, not complacent with Precepts, not complacent with Meditation, so they have achieved tri views. Because of this view, he rejoices, is complacent, and praises himself and criticizes others: "I live, see and know; other bhikkhus live, neither seeing nor knowing". He, by this knowledge, becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. 5. There are people who are not complacent with benefits, fame, not complacent with Precepts, not complacent with Meditation, not complacent with knowledge, so they can achieve liberation from time to time and from time to time, and he can. giving up time and untimely liberation. Thus, the holy life is not for the sake of gaining fame or fame, not for the sake of achieving Virtue, not for the sake of achieving Meditation, not for the sake of achieving knowledge, but for the liberation of the mind. immobility is the very purpose of this holy life, the core of the tree, the ultimate goal of the holy life. Thus, the unmoving liberated mind is the goal of the holy life, the core of the tree, the true happiness without suffering; But gain, fame, virtue, meditation, and knowledge are not the goal of the holy life, not the core of the tree, the temporary happiness of the impermanent material world. However, greed makes people only seek and accept a fragile temporary happiness without knowing that pleasure is the cause of suffering. That happiness is always dependent on the reciprocal treatment of the increasing and decreasing frequency of pleasure. Today, we eat rice with soy sauce better than the day before, eat without soy sauce; But soy sauce is a distraction for other, more delicious dishes. Bicycles are fun compared to walking, but boring for motorbikes; and this motorcycle is a throwback to newer motorcycles etc... Therefore, the Buddha taught that the happiness that people usually enjoy is not apart from the desire and remembrance of sensual pleasures. The Serpent Sutra (Central Region, No. 22) states: "People use sexes that are not outside of sex, not outside of sensual thoughts, not outside of sensual pleasures" . Using the senses means enjoying happiness by satisfying desires when the senses are in contact with the ceiling; life using the idea is to enjoy the happiness by remembering the feelings in the past; The life of sensual pleasures is the enjoyment of happiness due to the desire for the future. "The past is over, the future has not yet come", so the happiness of desire and desire is happiness created by fantasy, not real. But happiness brought about by the senses is extremely complex. This happiness completely depends on each person's own liking, it does not depend on the material world. This is the pleasure of one person, but at the same time it is what makes the other person angry and disgusted. A cup of coffee, you like it and I hate it. Love is happiness, hate is pain. Is it possible that a cup of coffee without a sense contains both happiness and suffering? In fact, happiness or suffering is the very attitude of people towards the perceived object, not the perceived object. Besides, the perceived object belongs to the objective world, always operating according to the law of dependent origination, impermanence, and non-self; Meanwhile, the pleasure (happiness) that people use is subjective. This contradiction between the objective world and the subjective mind has created so much suffering in life. However, due to the will to live (or rebirth consciousness ) has caused sentient beings to defy all suffering to seek a little temporary happiness in this life. Such is ignorance. Therefore, the issue of correct awareness of the nature and value of happiness is very important. The Great Parable of the Tree Core shows us clearly the value of happiness through the five parts of a Longevity tree, including the core, the trunk, the inner bark, the outer bark, and the branches. - Happy branches and leaves are benefits, respect and fame; - Happiness on the surface is the achievement of Virtue; - Happiness in the inner shell is the achievement of Meditation; - Happiness is the achievement of Tri view; and - Core Happiness is Immovable Liberation. Comparing the five parts of such a long-life tree, we can easily see the happiness value of respect and fame; see the happy value of Virtue, of Meditation, of Knowledge and of Unmoving Liberation. Thereby we can know what happiness we are living and feeling, and at the same time know how to orient ourselves in the right direction. * In this sutta, the Buddha instructs us that the ultimate goal of the holy life must be unmoving Liberation . However, on the way to that goal, we cannot help but go through the previous four stages. The important thing here is that we shouldn't let the pleasures of those stages dictate our progress, we shouldn't stop and get complacent about what we've already achieved. The teaching of the Buddha in the Great Parable of the Tree Core is truly sublime. What the Buddha taught to give up, those things people are looking up to and aiming for. Indeed, it is only necessary to achieve the precepts and virtues to reach the individual liberation, not to mention the attainment of meditation and the attainment of knowledge. Therefore, it is very long for people to reach the destination here, and the pleasure in it is not small, if not, we can hardly achieve the goal that the Buddha wanted. Benefit, Respect, Fame, Virtue, The teaching the Buddha wants to present in this sutra is not a specific practice, but here, he opens up for us a Right View , a correct view of the path to liberation. enlightenment. Although it is intended as a guide for monastics to practice the holy life, this sutta is still of practical value to anyone who wants to seek true happiness without fear of being led astray, without fear of falling into wrong views of suffering. . Unmoving liberation is a beacon of light for ships that are floating in search of shore, searching for true happiness. There is a light, there is a road, the surf caravan passes without being obstructed by the wind, without being swept away by the customs. The meditator firmly believes that the side of the lamp is the shore, seeing that overcoming the ordinary and unreal happiness will reach the true and noble happiness; If you pass through the branches, leaves, bark, and cup, you will reach the core of the tree. Believe that only the tree core, only the unmoving Liberation is the lasting and real happiness, because "What is the core of the tree, that will last" (Yo sàro so thassati). (Central Division I, sutta 29). * * * [11] THE ROUND OF THE LION C ó when the Buddha advised the monks roaring lion roar in the sermon, which he wanted to emphasize a problem that the Gentiles are alarmed, hair upside. In the 11th sutta, the Middle Way, the Buddha exhorts the bhikkhus to roar the lion's roar, stating emphatically that only here, in the Buddha's teaching, can there be the First Ascetic, that is, the Savings results; there is a second Sa-Mon, which is the result of the First Hybrid; There is only the Third Sa-Mon, which is the result of Non-return; new fourth Sa-mon ie the results of A-la-Han; and other non-Buddhists do not have four such class of ascetic. * Such a statement of course brought reactions from outsiders: "What do you believe in, what strength do you have, that you claim that there are only four classes of recluses here, and nowhere else are there four?" class as a monk?" The Buddha advised the bhikkhus to answer as follows: "We have right view of the four dharmas, we have faith in the Teacher, have faith in the Dharma, have the perfect completion of the precepts, have the dharma friends of we, lay people and monastics, are loved by us, loved by us." At this point, the non-Buddhists can answer: "We also have faith in the Guru, he is our Guru. We have faith in the Dharma, it is ours, we succeed. fulfilling the precepts, those precepts are our precepts. And our dharma friends, lay people and even monastics, are loved by us, loved by us. So what's the difference, what's special between you and us?" At this point, the World-Honored One advised the Male-stilts to ask a number of questions: - Is the end one or multifaceted, the end for those who are greedy or for those who are not greedy; for those with or without a yard; for people with si or people without si; for those who have love or who are not; for those with attachment or non-attachment; for the wise or the unwise; for those who are responsive or for those who are not, are not reactive; for those who like to think or who don't like to think. Faced with such pressing questions, non-Buddhists must continue to answer: - The end is one, not multi-faceted, that end is the parents who are not greedy, not angry, not delusional, not craving, no clinging, the wise, do not agree, do not react, do not like, do not like to comment. * Next, the Buddha pointed out which recluses and brahmins are not true, knowing the origin, cessation, sweetness, danger, and renunciation of two kinds of perception: existence and non-existence. he will not achieve the eight dharmas leading to ultimate liberation. Then the Buddha taught that there are two kinds of view: the view of existence and the view of non-being. Those ascetics and brahmins who are attached to the view of existence, are attached to the view of being, are obstructed by the view of non-being, and are attached to the view of non-being. Those ascetics and brahmins who do not, as they really are, know the arising and passing away of these two types of view, the sweetness, the danger, and the renunciation of these two views, these are the there is greed, there is anger and there is delusion, there is someone, there is clinging, there is opinion, like theory; those who are not liberated from birth, old age, death, sorrow, lamentation, suffering, grief, and despair. The Blessed One said those recluses and brahmins who, as they really are, know the arising and passing away of these two kinds of view, their sweetness, their danger, and their renunciation, these are not tastes. greed, no anger and no delusion, no love, no clinging, no interest in theory, no interest in theory; They are liberated from birth, old age, death, sorrow, lamentation, suffering, grief, and despair. The Blessed One declared them liberated from suffering. * Having mentioned the two types of wrong views, the Buddha analyzed the four clinging, ie sensual attachment, view-holding, precepts forbidding and self-argument. There are contemplatives and brahmins who claim to be fully aware of all attachments, but are only able to display the full knowledge of sensual pursuits, but cannot truly display the full understanding of all grasping. Here the Buddha clearly states that in such a law, if there is pure faith in respect of the Guru, living diligently with the Guru, that faith is considered incomplete, if there is pure faith in respect of the Guru. With the Dharma, that faith is seen as incomplete. If there is perfect accomplishment of the precepts, that accomplishment is considered incomplete. If there is affection for dharma friends, that affection is considered incomplete. Why after that? The Blessed One declared: "As is the case, * At this point, the Buddha clearly stated the superior position of the Tathagata, who is an Arahant, a Perfectly Enlightened One, a person who knows all of his hands, who truly displays his knowledge of all things. He displayed the knowledge of sensual desire, the understanding of the view of clinging, the knowledge of the precepts of prohibition, and the knowledge of the debating ego. In such a law, if there is faith in the Guru, in the Dharma, it is said to be complete. If there is perfect accomplishment of the precepts, that accomplishment is considered complete. Why so? Such is the case, in a law well preached, well displayed, directed upwards, leading to tranquility, displayed by the Chief Justice. Then the Buddha traced back, these four attachments take craving as the cause and effect, and take craving as the set of origin; contact takes six entry as a condition, takes six entry as the set of origin; consciousness taking the practice as a cause and effect, taking the practice as a starting point; practice taking ignorance as a condition, taking ignorance as the origin. When a Male-stilts has eliminated ignorance, has made clear arising; Because of ignorance, which is eradicated, due to the arising of wisdom, he does not cling to sensual pleasures, does not cling to views, does not cling to the precepts of prohibition, and does not cling to self-reflection. Thanks to not clinging should not remove the movement; by not panicking, unmoving, so he himself attained Nirvana. He understands: "Birth is over, the holy life has been accomplished, what was to be done has been done, there is no going back to this state. (The Lion Roaring Minor, Central, No. 11). * * * [12] THE ENVIRONMENTAL EXPERIENCE OF THE BUDDHIST FROM GOOD AND Evil VITAKKà In the Two- Stage Sutta, Sutta No. 19, Central, the Buddha introduces us to an experience of the Buddha's own practice, starting from the classification of the levels, into the unwholesome and the good, and how His behavior towards the unwholesome and the wholesome, to eliminate the unwholesome on the one hand, and the growth of the good on the one hand. * He recounted: "Before I became enlightened, when I had not yet attained Perfect Enlightenment and was still a Bodhisattva, I thought as follows: -I live in contemplation and divide into two kinds of thoughts. Anyone who has any desire, any anger, any harm. which range, I divide it into a category. If there's any level of sexual separation, any level of anger, any harm, I classify it into the second category." With regard to unwholesome actions, he treats them very specifically with the aim of eliminating them. "I live without distraction, ardent, and diligent. When sensual desire arises, I understand: This desire arises in me, and sensual desire leads to self-harm, to harming others, to harming both, The cessation of wisdom, participation in afflictions, does not lead to Nirvana. When we reflect: Desire-seeking leads to harming others, sensual-seeking disappears. disappear. When we think: Desire-seeking destroys wisdom, participating in afflictions, does not lead to Nirvana, sensual-seeking disappears. Thus, I continue to give up, eliminate, and put an end to the desire that arises." The same goes for the yard, the harm. When we ponder, think about many problems, the mind is inclined towards that problem. When we meditate and meditate a lot on sensual pleasures, we give up renunciation. When the mind is heavy with lust, his mind is inclined to lust. The same goes for the yard, the harm. Such is the prevention from arising of akusala volitions. Then the Buddha used the example of a shepherd who is tending his cows in the autumn, when the rice has begun to bear seeds. He must always prevent the cow from running into the field, because he knows that the cow that destroys the crops will bring many harms, such as beatings, reproaches, imprisonment, etc. Then the Buddha declared: "In the same way, I have seen harm, such as being beaten, blamed, imprisoned, etc.." Then the Buddha declared: With regard to unwholesome volitions, the Blessed One prevented their arising and eliminated them, and with respect to wholesome volitions, on the contrary, he delicately nurtured them, helped them to develop, and directed towards one-pointedness. When the thoughts of lust, non-hatred, and non-harmful thoughts arise, the Blessed One knows that these wholesome thoughts 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. into defilements, leading to Nirvana. The Blessed One knows that, if the Blessed One meditates and meditates on good intentions day and night, it is not due to such conditions that the Blessed One feels fear, but if the Blessed One meditates and ponders for too long, the body may become tired. When the body is tired, the mind fluctuates. When the mind is shaken, the mind is far away from concentration. At that time, from within, the Blessed One calmed his mind, calmed it down, made it one-pointed, and made it calm. Why? For keeping the mind from wavering. If we ponder, think about many problems, then the mind will tend towards that problem. If we meditate, meditate a lot on the thought of celibacy, the thought of no ill will, and the thought of harm, we give up the lust, the aversion, and the harm. When the mind is placed on the thought of detachment, the thought of no ill will, the sphere of harm, the thought of sensual pleasure, the sphere of harm is eliminated. For example, in the summer months, when all the rice is stored in the barn, the cowherd under the tree or outdoors, is at ease, just remembering: "These are the cows". The cultivator is also the same, he needs to remember: "This is the method", that is, only for Chi and Contemplation that the practitioner is practicing. At this point, the World-Honored One has eliminated unwholesome thoughts, reassured good intentions, directed to one-pointedness, and began to meditate: "I am separated from sensual pleasures, away from evil and unwholesome dharmas, attaining and paying attention to the first jhāna, a state of mind. The state of joy and happiness is due to the separation of sex, with the application, with the four. Killing the game and the fourth, I testify and stay in the second meditation, a state of joy and happiness due to the birth, not the game, not the fourth, the inner calm of one mind. mindfulness, awareness, feeling the happiness that the Saints call the discharge of mindfulness and happiness, and the third attainment and residence in meditation. not lost, discharge pure thoughts" . From the fourth meditation in the world of form, the World-Honored One witnessed and stayed in the intelligent life, the celestial eye, and the smuggled intelligence. "With a mind that is still, pure, unblemished, free of afflictions, pliable and easy to use, and so firm, I direct it to direct it to the wisdom of life, the divine eye, and the new intelligence. I won the real victory. knowledge: This is suffering. This is the origin of suffering. This is the cessation of suffering. This is the path leading to the cessation of suffering. These are the taints. The way leads to the destruction or cessation. Through knowing this, seeing thus, arises knowledge: I am liberated. I overcome knowledge: Birth has ended, the holy life has been accomplished. What should have been done has been done, no more. return to this state again. In the night, in the third watch, I have the third proof. Ignorance disappears, wisdom arises. Darkness disappears, light is born, while we live, we don't jerk, we are diligent and diligent." * Finally, the Buddha used an example to describe the role of the Blessed One in the task of introducing the path to liberation for sentient beings, while the demon king sought every way to harm sentient beings. As in a dense forest there was a deep lake and a large herd of deer living near one side. A man came, wanted to harm the deer, closed the safe road, opened the dangerous road, put a male prey, put a female prey. Thus, after a period of time, the large group of deer encountered a yoke and gradually worn out. Another person came, wanted the deer to be safe, wanted the deer to be happy, closed the dangerous road, opened the safe way, took away the male prey, destroyed the female prey. Thus, the group of deer after a period of prosperity and fullness. And the Buddha explained the example: The great deep lake is only for lust. The herd of deer is only for sentient beings. People who want to harm the deer group only for the devil. The dangerous path points to the wrong path of eight branches: wrong view, wrong thinking, wrong speech, wrong karma, wrong life, wrong effort, wrong thought, wrong concentration. Male prey only gives pleasure and greed. Female prey only for ignorance. And those who want the deer to be happy only for the Tathagata, the Arahant, the Fully Enlightened One. The path leading to safety and security points to the Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."Thus I open the way to safety that leads to happiness. I take away the male prey. I destroy the female prey. What the Guru must do for his disciples out of compassion for them, these are the things. I did, out of compassion for them, these things I did, out of compassion for you. Monks, these are stumps of trees, this is an empty house. Meditate, don't be distracted, don't regret it later. That's my teaching." * In this sutta, the World-Honored One introduced the path to liberation, enlightenment, arising from unwholesome pursuits, wholesome pursuits, the eradication of sensual desires, non-hatred, non-harmful pursuits, the growth of renunciation, non-hatred, and non-hatred pursuits. harm range. This stage is referred to as the Precept-Study stage in Precept-Concentration-Wisdom. Next, the World-Honored One practiced the first meditation, the second, the third, and the fourth meditation, which is considered the stage of Concentration in the Precepts-Concentration-Wisdom. The World-Honored One proved the three proofs, as they really are, that overcomes tribulation, practice, cessation, and path; overcomes and knows all cankers, cankers or their origination, and cankers or stops them. This can be seen as the stage of learning wisdom. By knowing thus, seeing thus, knowledge arises:"I have been liberated, I have overcome knowledge: Birth has ended, the holy life has been accomplished, what should have been done has been done, there is no going back to this state anymore" . This stage is considered as the stage of liberation, liberation of knowledge, in the process of liberation of 5 stages: "Precepts, Concentration, Wisdom, Liberation, Liberation of view" . In this sutra we witness the wonderful ability of the Buddha to akusala and kusala, two completely different ways of dealing with the elimination of unwholesome volition and the development of wholesome volition. With regard to unwholesome thoughts, the Buddha emphasized the harms of unwholesome people, such as causing harm to themselves, causing harm to others, leading to the harm of both, destroying wisdom, relying on defilements, not leading to Nirvana. -table. Through such analysis, unwholesome thoughts are eliminated, no longer arising. As for good intentions, it is used to treat fatigue of the body, when thinking about it for too long, to calm the mind, to calm the mind, to make the mind not agitated, and to focus on one-pointed concentration to practice meditation. Finally, the example summed up by the Blessed One shows the Buddha's compassion for all sentient beings, while the demon king or hostile forces want to bring suffering to beings. Also in this example, the Noble Eightfold Path is seen as the path of liberation taught by the Buddha, guiding all sentient beings to liberation and enlightenment. The last sentence of the sutta is an exhortation to the disciples to be diligent in meditating, not to be distracted, not to regret in the future. * * * [13] A GOOD EDUCATIONAL ENVIRONMENT MUST BE BUILT BY PEOPLE WITH CONSIDERATION AND RESPONSIBILITIES T moaned the way to serve the education, we are aware of very clear that we can not build an educational environment as if around us do not have the human, conscious and ambitious education , ready to support us in any time, in any situation. The cause of education can only be successful as long as it has become the common consciousness and responsibility of everyone. Without this sense and responsibility, we cannot talk about education, or build a good educational environment for people. A good educational environment, in our opinion, must be started and built by people with sense and responsibility. Moreover, with the spirit of Buddhist education taking the wisdom of liberation as the basis and foundation, we are more and more aware that it is necessary to persevere a lot in the cause of educating people and the most important thing is first and foremost. It is necessary to create an educational environment. Because, as the Buddha taught, liberating wisdom will not come to people immediately, but liberating wisdom will come gradually, by learning slowly, practicing slowly, practicing slowly, staying at home. in a nice environment (Kitagigi Sutra, Central Vietnam 70) . There are 12 steps to realize the enlightened wisdom that the Buddha taught, and we want to point it out here to re-establish a basic educational direction that, in our educational service, we have striven. construction force. Those 12 steps are: (1) Have faith, (2) approach, (3) pay respect, (4) listen to the ear, (5) listen to the Dharma, (6) accept and uphold the Dharma, (7) ponder the meaning of the dharmas, (8) acceptance of things, (9) desire arises, (10) effort, (11) consideration, (12) diligence. (Kitagiri Sutra, Central Division II.70) . All these 12 steps are a process of opening human wisdom, and of course that process needs to be done in a good environment. A good educational environment, convenient for studying and practicing the Dharma, according to the Buddha's teachings, needs to meet both material and spiritual factors; that is, an environment in which one can stabilize a material life and develop a spiritual life according to the discipline of Precepts, Concentration, and Wisdom. In the Forest Sutra, Central Division I.17, the Buddha pointed out the standards that show a good educational environment, worthy of being a refuge for his disciples. He taught: be completely eliminated; unsurpassed security from unattained, attained yokes. And necessary items such as clothes, alms food, preparations, medicine for treatment of diseases are not difficult to obtain. Monks, that bhikkhu should stay in those places for the rest of his life, not leaving.". The Buddha also emphasized that a monk living in a place or living a person who meets all the above standards must live there wholeheartedly for the rest of his life, not to leave it, even if people push it away. The steps to approach the truth of enlightenment as mentioned above remind us of an educational environment that is serene, full of wisdom and humanity, built by the Buddhas, but over time, with its brilliance. That environment has become a good tradition, always preserved and built by the Buddha's children with the aim of bringing happiness and peace to people. Indeed, every Buddhist temple is always a good educational environment and Buddhists come to that temple not only to learn knowledge of Buddhist scriptures, but to practice and contribute to the cause. building and promoting a better environment. And, through that lifestyle, Today, with a lifestyle drifting away from sensual pleasures, modern people are gradually polluting and disrupting their good living environment. Many expressions of lack of consideration, lack of reflection of people today make us worry about modern life and the future, if people don't really return to find out what they are doing and have a good attitude. How to live properly. Faced with the great challenge of a lack of awareness, despite the consequences of today's people, we Buddhists need to show more clearly our self-awareness and self-control. At the same time, it is necessary to make efforts to build many high-quality educational living environments for people. Of course, we do not advocate building magnificent temples to attract people's attention, because Buddhism does not advocate conquering people with advertising or promotion. happiness for people by saying: "Come and see" (ehipassika). But we will strive to build, within our capabilities, good living environments with healthy, pure, upward-oriented educational content, imbued with humanity and nationalism by our own efforts. effort and wisdom each of us. How can each temple become a good educational environment, contributing to preserving and promoting the cultural and moral traditions of the nation, just as one poet praised: "The roof of the pagoda protects the soul of the nation, the eternal life of the ancestors". * * * [14] Mr. Lonely ANSWER TO QUESTIONS ABOUT THE OPINION OF THE PASSION In Sutra No. 93, A. V, 185, Sutra on Sangha III, page 471, Mr. Loneliness, intelligently, and clearly, answered the questions of non-Buddhist wanderers. of the views of the recluse Gotama, of the bhikkhus, and of himself. The answers not only demonstrate Mr. Loneliness's improvisational rhetoric, but also show that he has profoundly understood the Buddha's teachings, especially regarding the teaching of no-self. And we do not find it strange that, in each sutta, he was praised by the Blessed One for his ability to refute wrong views with the Dharma. * Mr. Anāthpindika early in the morning, wanted to go to see the Blessed One in the garden of Jetavana. Thinking that because the time was too early, the Blessed One was meditating and the monks were gathering in mind (meditation), so he stopped by the assembly of wandering ascetics. This assembly was arguing loudly and loudly about frivolous matters, and when they saw Solitude coming, they immediately told each other to keep quiet, knowing that Gotama's lay community did not like little noise. trained in low-noise and adopted low-noise. After greeting friends, wanderers and pagans immediately put the question: "Householder, tell me what is the opinion of the recluse Gotama?". With the necessary prudence, Mr. Anathapindika replied: "I do not know all the views of the recluse Gotama!" -"Hey householder, the householder may not know all the views of the recluse Gotama. But, householder, tell the Male-stilts what opinion?" "Bhikkhus, I do not know all the views of the monks." -"Householder, the householder may not know all the views of the recluse Gotama, not all the views of the Male-stilts. So, householder, let's talk about the householder's views." Faced with such incessant questions from non-Buddhist wanderers, Mr. Lac Co Lone improvised quite skillfully with the answer: "Dear venerables, it is not difficult for us to answer about our ant. But. Please answer the Venerables' opinions first. Then it's not difficult for us to answer about ours." Mr. Loneliness has skillfully assigned the non-Buddhist wanderers the responsibility of answering the questions in advance, thereby clearly understanding the intentions of the wanderers when asking questions, and formulating his answers. The wandering ascetics immediately mentioned their ten kinds of opinions, as we see in the Minor Mālunkyaputta - Sutta 63, Central, page 427 (old series): The world is permanent, the world is impermanent. Usually, the world is limited, the world is unlimited, life and body are one, life and body are different; The Tathagata after death does exist, the Tathagata after death does not exist, the Tathagata after death does and does not exist; After death, the Tathagata neither exists nor does not exist. These ten views, the outsiders consider their views and determine, such views are true, any other view is false. Landlord Loneliness immediately holds the definition of pagan religion and the question: "Dear Venerables, the venerable one said as follows: 'The world is permanent. This view is the truth. Any other view is false'. Such is my view, that venerable's view, either caused by his own volition, or by listening to other people's words, such view is born (bhùta) , is created (sankhatà), and is contemplative in the mind. Thoughts arise due to conditions. And what is born, created, pondered, and dependently arisen, that is impermanent. What is impermanent, that is suffering. That (suffering) venerable. attachment (allino: clinging) ; that (suffering) the venerable one accepts (ajjhàpagato) ". The householder Ananda, with regard to the remaining nine views, had the same problem, and pointed out that if wanderers accept these views as true and, in addition, illusory, then they will put their own sufferings on their bodies. That opinion is either due to his own unreasonable intention, or because of the predestined words of others. Thus that view is born, is conditioned, is conditioned dharmas, is contemplative of the mind, and dependently arises. That view is impermanent, what is impermanent, that is suffering. And that suffering, the wandering ascetics cling to, accept, and thus do not get out of suffering. Mr. Doc Coc's answer did not convince the non-Buddhist wanderers. They asked him to say what the householder's ant was after the wanderers had said all their ants. Loneliness's answer is wonderful, not only expressing truthfully the Buddha's point of no-self, but also pointing out the pagan view of "View" that leads them to suffering and bondage. The point of "Ant" of Mr. Alone and Loneliness leads to peace and liberation. Mr. Loneliness replied: -"Dear Venerables, whatever is born, is created, is contemplative in the mind, and is arisen by conditions, that is impermanent. What is impermanent, that is suffering. What is suffering, that. is: 'This is not mine; this is not me; this is not my self'. I have such views, venerable ones. The wandering wandering ascetics misunderstood Mr. Aclone and clinging to their own views, so they immediately questioned: "Householder, whatever is born, is approved, is thought by mind, is caused by conditions. That is impermanent. What is impermanent, that is suffering. What is suffering, this householder accepts first. That, hey householder, the householder accepts." Realizing that the wandering ascetics did not yet understand his point of view, Mr. Ac Lone clearly stated that not only did he appear to be very discerning with wisdom: "This is not mine; this is not mine. This is this. not my self", he also clearly knew the renunciation from suffering, thanks to his mastery of the Buddha's principle of not-self. The answer of Mr. Doc Coc made the non-Buddhist wanderers sit silently, bewildered, shrugging, lowering their heads, stunned speechless. After seeing the pagans sitting silently, bewildered, shrugging, lowering their heads, stunned and speechless, Mr. Altar of Solitude immediately went to see the Blessed One, narrated the content of his conversation with the monks. pagan wanderer. Having heard that, the Blessed One had a few words of praise: "Good, good, householder. Thus, householder, these foolish people often need to be refuted with tactful rebuttal through the Dharma." . Then the Blessed One gave a sermon, encouraging, exhilarating, and delighting the householder Anàthapindika (Level of Solitude). After Mr. Loneliness, the World-Honored One gave advice to the Male-stilts. "Which bhikkhu, even though he has had a full hundred years of abiding in the rainy season in this Dhamma and Discipline, should be like this, often refute the wandering ascetics, with skillful rebuttal by virtue of the Dharma, as the householder Anathapindika adroitly denied". It is a beautiful praise from the mouth of the Blessed One, exalting the eloquent response of Mr. Loneliness, and expressing the responsibility of the monks to use the right dharma to refute the wrong views of the pagans. * We realize that the "no-self" view of Buddhism is a good view with wisdom, seeing the selflessness of the world and of people, thereby escaping from the domination of people and the world. , to overcome the bondage of greed, hatred, and delusion, to overcome aging, death, sorrow, lamentation, suffering, and grief. Of the ten fetters, the history of the personal view (sakkayaditthi)take the lead, and self-view means grasping the five aggregates of clinging as "mine, me, and my self", that is, self-grasping. In the Basic Law School Sutra (Sutta No. 1, Central), the Buddha clearly states that ordinary people for all dharmas have the earth element, etc., he: "The perception of the earth element is the earth element, because the perception of the earth element is the perception of the earth element. As the earth element, he thinks of the earth element, thinks of the (self) in contrast to the earth element, thinks of the self as the earth element, thinks of the earth element as mine. do not know the earth age". The Holy One, on the other hand, has a completely different view. "He overcomes knowledge that the earth element is the earth element. He does not think of the earth element, does not think (self) in contrast to the earth element, does not think of self as the earth element, does not think of the earth element as mine, I don't want to love the earth element. Why is that? I say 'He has understood the earth element'." Lieu tri earth element here is not grasping the earth element. In the Xa Du Sutra (Sutta No. 22, Central Division), the Buddha mentioned the six bases of view, that is, clinging to the five aggregates of clinging to be mine, me, and my self, and clinging to the world and self. is permanent, permanent, considered as mine, as me, as my self. And the Buddha advised the monks, "Abandon what is not yours. What do you give up that will bring you lasting happiness and peace? Monks, form is not yours. Give up form. If you give up form, it will bring you happiness. Life is not yours... Perception is not yours... Actions are not yours... Consciousness is not. It's yours. Give up consciousness. If you give up consciousness, it will bring you happiness." 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.