Buddhist Ethics and Human Happiness.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Part II [3] Da O BUDDHA AND VIETNAM culture As everyone knows, in the first century AD, Buddhism was introduced to Vietnam while the country was under feudal domination from the North. Before that, the Vietnamese people had built a brilliant, unique culture with its own identity, which historians and archaeologists now call "Red River Civilization". It was a village civilization based on a pre-existing rice farming with copper and iron smelting techniques developed very early. The Northern feudalism carried out a forced assimilation of culture, but the Vietnamese people had to fight fiercely to protect the traditional culture and also to protect the survival of the nation. Vietnamese people inherently have an open-minded attitude about culture and beliefs, few religious prejudices, willing to choose from outside cultures the factors that enrich their unique culture. surname. Vietnamese people can also accept different beliefs from the outside and reconcile them with traditional beliefs. Buddhism took root easily in the land of Vietnam. The Vietnamese peasants, who were suffering and yearning for liberation, spontaneously adopted Buddhism. Indian and Central Asian monks arrived in Vietnam around the beginning of AD. Giao Chau - Vietnam at that time - was a stopover place for many Indian merchants as well as Indian monks. Indian merchants often had to stay here until next year, waiting for the northeast monsoon to return to India. Some Indian monks may stay longer. Also from here, some achievements of Indian material culture, language and spirit were absorbed by the Vietnamese, including Buddhism. This reception does not seem to cause any sudden changes in the spiritual life of the Vietnamese. They worshiped the Buddhas as well as their inherent gods. The oldest Buddhist center in Vietnam is Luy Lau, about 30 km north of Hanoi. There are four temples here built from the time when the first Indian monks came here, named Phap Van, Phap Vu, Phap Loi, Phap Dien, ie Clouds, Rain, Thunder and Lightning. These four pagodas simultaneously worship four goddesses: Ba Dau, Ba Dau, Ba Dan, and Ba Tuong. Apparently those are the agricultural goddesses. To this day, people still worship those kinds of goddesses in these temples. Thus, right in the first step of introduction, Buddhism was reconciled by Vietnamese rice farmers with their traditional beliefs. From the second century onwards. Giao Chau Buddhism has made remarkable progress. The Sangha was quite large. Many pagodas and towers were built. Indian and Central Asian monks began organizing sutra translations at Luy Lau. In addition to the many sutras that have been translated, there have also appeared books dealing with Buddhism. Centers for translation and Buddhist studies are also centers of education. Generations of Vietnamese monks were gradually formed. For example, Dao Thanh was a student of Chi Cuong Luong Tiep (Kalàsìvi) in the third century, and Hue Thang was a student of Dat Ma-De-Ba (Dharmmadeva) in the fifth century... From the sixth century onwards Go, Buddhism in Vietnam is more and more prosperous. Chinese Zen schools were introduced to Vietnam in the sixth and ninth centuries. Also at this time, appeared many Vietnamese monks and nuns with profound morals, among them were people like Phung Dinh Phap, Duy Giam Phap, invited by the Emperor of Tang to Truong An (Chanh An) to lecture on sutras. Many other Vietnamese monks have also come to India such as Yunqi Liberation Thien (Sanskrit name is Moksadeva), Khuy Chung (Sanskrit name is Prajnadeva). Especially Mahayana (Sanskrit name is Mahayanapradìpa), has spent many years studying in India, mastering the Sanskrit language, has commented on the work of Dependent Origination (Nidana-sastra). He went to study at Nalanda monastery and finally died at Parinirvana temple in Kusinara in the 7th century. was invited by the Emperor of Tang to Truong An (Chanh An) to lecture on sutras. Many other Vietnamese monks have also come to India such as Yunqi Liberation Thien (Sanskrit name is Moksadeva), Khuy Chung (Sanskrit name is Prajnadeva). Especially Mahayana (Sanskrit name is Mahayanapradìpa), has spent many years studying in India, mastering the Sanskrit language, has commented on the work of Dependent Origination (Nidana-sastra). He went to study at Nalanda monastery and finally died at Parinirvana temple in Kusinara in the 7th century. was invited by the Emperor of Tang to Truong An (Chanh An) to lecture on sutras. Many other Vietnamese monks have also come to India such as Yunqi Liberation Thien (Sanskrit name is Moksadeva), Khuy Chung (Sanskrit name is Prajnadeva). Especially Mahayana (Sanskrit name is Mahayanapradìpa), who has studied in India for many years, is fluent in Sanskrit, has commented on the work of Dependent Origination (Nidana-sastra). He went to study at Nalanda monastery and finally died at Parinirvana temple in Kusinara in the 7th century. has commented on the work of Dependent Origination (Nidana-sastra). He went to study at Nalanda monastery and finally died at Parinirvana temple in Kusinara in the 7th century. has commented on the work of Dependent Origination (Nidana-sastra). He went to study at Nalanda monastery and finally died at Parinirvana temple in Kusinara in the 7th century. It is also partly through the activities of such monks that Vietnamese culture has received the influence of world culture. But the important thing in this period was that Buddhism contributed to the development and protection of the national culture. Once deeply ingrained in people's beliefs, Buddhism has played an important role in the cultural life of Vietnamese people. The temples again became cultural and educational centers in the villages. The temple is not only a place for religious activities but also a school. Children come to the temple not only to become monks in the future, but to learn letters. Monks not only do religious work but also study or healers in the countryside. Chu Sang is a knowledgeable person in the village, serves as a consultant to the countryside in many works and is respected by the farmers. Therefore, very naturally, in the struggle for national liberation, Buddhism was right on the side of the patriots. Many monks, in their religious activities, have rekindled a spirit of self-control. And there are Buddhist followers who directly led the people to fight for liberation. The uprising of Ly Phat Tu at the end of the 6th century and the beginning of the 7th century is an example. In Vietnamese, "Buddhist" means Buddhist followers. Thus, Vietnamese Buddhism, in its first steps of development, has incarnated into the nation. That is why the Vietnamese are not surprised to see that in history, King Ly Nam De, when he built a short independent state in the 6th century, built a temple called Khai Quoc, meaning " open water". Due to the role of Buddhism in the liberation struggle, when Vietnam's independence was regained in the 10th century, Buddhism had a great place in society. From the tenth to the fourteenth century was the period of peak development of Vietnamese Buddhism, which culminated in the two dynasties of Ly (1010-1225) and Tran (1225-1400). Buddhism became the state religion. Many high monks served as advisors to the king in domestic and foreign affairs. Many kings who believed in Buddhism, after passing the throne to their children, left home to practice. Most of the noble mandarins were Buddhists. Pagodas and towers sprang up all over the country. Today, in the mountainous provinces of Vietnam such as Hoang Lien Son and Ha Tuyen, archaeologists have found relics of ancient temples during this period. That means that at that time, Buddhism had penetrated into the ethnic minorities in Vietnam. Buddhism has penetrated deeply into the villages. We Vietnamese have a saying: "King land, village pagoda". King's land means land in the country owned by the king, a common form of land ownership in the ancient East. The temple belongs to the village, indicating that each commune has its own temple. The pagoda usually enjoys the yield on a number of fields called pagoda fields, which are taken out of the communal fields of the village. Many Vietnamese researchers now believe that communal houses, the common house of village residents, where they often conduct public activities, only appeared later. In the period from the 10th to the 14th centuries, there was no communal house, but the pagoda was a place of public activities for the inhabitants of the village. Thus, during this period, the pagoda was not only a place to conduct religious activities, but also a communal house later, also a place of cultural activities of the villagers. Vietnamese villages have always been a place to cherish the vitality of the traditional culture of the Vietnamese people. Thus, from within the cell of traditional Vietnamese society, the national culture has been in contact with Buddhism. After the 10th century, along with regaining the country's sovereignty, Vietnamese culture entered a period of brilliant development, shining like a revival or renaissance. The characteristic of the culture in the period from the 10th to the 14th century is the expression of a very high national consciousness. In building the national culture at that time, Vietnamese Buddhism made great contributions. It can be said that Vietnamese culture from the 10th to the 14th centuries has both national and Buddhist characteristics. And these two characteristics are not at all contradictory. As mentioned above, Vietnamese Buddhism has participated in the national liberation work since before the 10th century, so when independence was regained, the monks still carried a strong sense of nationalism. Many high monks such as Khuong Viet (this name means "helping Vietnam"), Van Hanh, Phap Thuan have actually participated in political activities with the aim of preserving a newly built independent state. Buddhism in this period has a clear incarnation color, or rather, has many dimensions of serving the nation. Besides, the monks of this period were all Zen sects. For Zen masters, all the affairs of the world's path do not prevent the attainment of Prajna (Prajna). So sitting on a meditation mat, or riding in the saddle to chase the enemy, they are all free. Tue Trung Sergeant, a meditator during the resistance war against Nguyen, presented it in two very beautiful verses: "Walking is meditation, sitting is also meditation, Always a fresh lotus in a fiery furnace." National consciousness is strongly expressed in literature and art. During this period, the monks were the initiators of that literary line. The earliest poem known today in Vietnamese literary history is that of the shaman Khuong Viet, an advisor to Kings Dinh and Le in the 10th century. It was a poem sending a Chinese messenger home. . The poem is made in diplomatic work, expressing a strong sense of nationalism but still highly artistic. Today, what remains in the treasure of Vietnamese literature from the 10th to the 12th centuries, the vast majority is Buddhist literature. Mostly poems by Zen masters. Among them are very beautiful poems, which have held a well-deserved place in the history of Vietnamese poetry. This is a short poem by monk Man Giac (1052-1096): "Spring leaves a hundred flowers to fall, Spring comes a hundred flowers bloom, Life's affairs pass before your eyes, Old age comes from above. "But don't say that when spring ends, all the flowers fall. Last night in the courtyard, a plum blossom blossomed." Maybe the poets wanted to use the image of apricot blossom branches to express the unborn and immortal essence of all things. But every Vietnamese finds in this poem a feeling about the rise of life that cannot be extinguished. And here is a small poem by monk Khong Lo (died 1119): "Choose a place to live on a beautiful piece of land. The joy of the countryside makes all day, endless joy, Sometimes, we row to the top of a towering mountain, Cry for an hour, chilling the whole sky. While inspired by the author's very unique escape. Vietnamese people see a affirmation of man in the midst of immense nature. Vietnamese literature from the 12th to the 14th centuries is richer, more diverse and has a deeper national spirit. But Buddhist literature is still an important part, not to mention the influence of Buddhism on literature in general. A famous poet who has contributed to Vietnamese poetry is Master Huyen Quang (1254-1334), who is good at studying Buddhism but his poetry is very simple. In his poetry, nature appears beautifully and the human vibe is so refreshing. But sometimes, besides the beautiful pictures of nature, we encounter lines of poetry that share human suffering. For example, his poem he wrote when he met exiled prisoners being escorted: "I want to write a letter in blood to text like a lonely swallow soaring through the clouds, Tonight, so many sad houses under the moonlight, Two places far apart but the same pain". Huyen Quang is the third patriarch of Truc Lam Zen sect. The construction of a separate Zen sect during the Tran dynasty was also an expression of national consciousness. The first patriarch of the Truc Lam sect was King Tran Nhan Tong (1258-1308), a national hero, monk and poet. A literary movement of national character during the Tran dynasty was composed in the Vietnamese language and recorded in a Vietnamese script called Nom script. Tran Nhan Tong and Huyen Quang also left behind Buddhist literary works in Nom script. Those works still exist today, and become extremely valuable documents. The flourishing of Buddhism in the X-XIV centuries in Vietnam led to the development of architecture, sculpture and painting. Many pagodas and towers have sprung up in the capitals of Hoa Lu, Thang Long (present-day Hanoi) as well as in many other places in the country. Unfortunately, most of these structures are no longer available, due to time and invasion wars. Today, only Pho Minh stone tower (Ha Nam Ninh province) remains with 14 floors, 21m high, built in 1305 and Binh Son brick tower (Vinh Phu province), 11 floors, 15m high, built in the 14th century. intact. Those are the pride of Vietnam's ancient architecture. Along with architecture is sculpture. Typical for sculptures of this period, in addition to decorative reliefs for Buddhist architectures are stone statues such as Amitabha (Amitabha) statue at Phat Tich temple (Hebei province), diamond statues (Ha Bac province). Vajrapani) at Long Doi pagoda (Ha Nam Ninh province). Those are beautiful statues of the Ly Dynasty. In the Tran Dynasty today, there are fewer statues, but many stone pedestals can be found. These are rectangular blocks of stone on which sculptors have decorated with reliefs. The Ly sculpture style is soft, the Tran sculpture style is strong. A popular decorative image of this period is the image of two dragons drinking between two leaves of the Bodhi tree. The Bodhi leaf represents Buddhism and the dragon symbolizes the Vietnamese nation. The capital of Hanoi at that time was called Thang Long, which means "flying dragon". Once again, we see the blending of Buddhist spirit and national consciousness in the cultural expressions of this period. From the mid-14th century, Confucianism began to grow and Buddhism was suppressed. But from the middle of the sixteenth century, Vietnamese Buddhism began to recover and flourish again. This period of development reached its peak in the eighteenth century. Buddhism flourished again, architecture and Buddhist visual arts also developed accordingly. Many large temples in North and Central Vietnam today were built during this period. Buddha statues in this period became more diverse. Especially, there are many beautiful Tuyet Son and Avalokitesvara statues. The most famous is the statue of Quan Am with a thousand eyes and a thousand hands, carved in 1656, in But Thap pagoda (Ha Bac province). Next to the Buddha statue is a statue of Arhat (Arhat) but the most special is a series of Arhat statues in Tay Phuong Pagoda (Hanoi), at the end of the 18th century. This is also a period when many Buddhist literary works appeared, the popular content was the reconciliation of Buddhist thought with the spirit of Confucianism and Taoism. Many Vietnamese writers have also been influenced by Buddhism. Even Nguyen Trai, a thinker and patriot, once wrote these lines of poetry: Cao Khe washes thousands of toothpicks [1] Clean without a trace of mortal The great poet Nguyen Du, a bright name in the history of Vietnamese culture, proved to have a solid foundation in meditation when he wrote: I have studied the Diamond Sutra more than a thousand times, in which there are many profound things I do not understand. But it was not until I stood in front of the stone platform dividing this sutra that I knew that the sutra without words was the true sutra. [2] Now looking back at the development of Vietnamese culture, we cannot help but notice the contribution of Buddhism. Buddhism has been present in this country for nearly 2,000 years. The role Buddhism has played in building the Vietnamese national culture has not always been the same throughout history. But miraculously, Buddhism never rebuilt the national culture. When the national culture was in danger of being destroyed, the majority of Buddhists and the Vietnamese people stood up to defend. The Vietnamese people absorb from Buddhism what is suitable for their minds and minds, thus wisdom and compassion, love for all sentient beings, determination to try to do good, good, release the soul, and the wish for peace and happiness for every family. Buddha appeared in Vietnamese myths, with a gentle smile, bringing happiness to everyone. For example, Mr. But gave Tam, the Vietnamese Cinderella girl in human stories, the most beautiful clothes to wear to the prom... Through myths and folk songs, the gentle Buddha gave appeared in the dreams of Vietnamese children. The elderly sought in the Buddha an example to follow to resist the temptations of sin, Due to these qualities Buddhism has existed in good harmony with Vietnamese mind and culture for 2,000 years. Currently Vietnamese Buddhists are trying to animate and promote the good traditions of Buddhism in the past and together with the Vietnamese people are building a new culture suitable for the new era. Note: [1] Cao Khe (Tsao Chi): the name of a small river in China, where there is Bao Lam Pagoda (Pao-Lin) that monk Hui Neng (Huei-Neng), the 6th patriarch of Chinese Zen Buddhism practiced. onion. [2] Indicates the stone platform where Crown Prince Chieu Minh (Chao-ming), son of Emperor Liang Wu-di (Liang Wu-di, 501-549) in China distributed Buddhist scriptures. * * * [4] PRACTICAL AND CURRENT BUDDHISM The history of Shakyamuni Buddha is the history of a man who, through hard training, became a perfect human being, a saint in the world, the greatest human being born in this world, according to the words of the Buddha. Praise Buddha by the famous Indian poet Tagore. By his life and by his teachings compiled by his disciples in the three canon of scriptures, the Buddha taught mankind that any person, with his own efforts and right practice, direction, one can also reach the goal of peace, enlightenment and liberation, becoming a saint in the middle of the world, a fragrant lotus that grows in the mud without the smell of mud. That is the noble human meaning of Dao Buddha, a religion that places great faith in human beings and elevates them to the same level as the Saints, because human beings really have in themselves the ability, the germ to become a saint. To become a saint, if people want to, they are determined to follow the path set out by the Buddha. Buddhism does not promise us a faraway supramundane paradise. Buddhism asks us to look directly at reality, find out what causes us unhappiness and suffering, anxiety and fear, and then show us the practical method to eliminate the factors. The Buddha often said that he preached the Dharma to let those who know, those who see, not those who do not know, do not see; and his teachings are practical and present, helping us right now, here, to put an end to all suffering and confusion, to live peacefully and happily towards liberation and enlightenment. Buddha Shakyamuni, because of his extremely precious guru, was born among humans, came to us as a person, then what he proclaimed or preached, humans could understand and do. His teachings have practical and current value, which can help us to solve life's problems well. Born in this world, everyone wants to be happy, no one wants to suffer, but Buddhism is the way to help people get rid of suffering and live in peace, helping people to end suffering in this life with practical methods. The real and the present, which all of us can understand and do, are not distant, mystical, surreal things. The Buddha came to us as a human being, with his own perseverance, he became a saint, and he again outlined a path for everyone to follow, strive persistently, and finally also enlightened and liberated like him. It is the eight-pronged path - the Eightfold Path - that everyone can learn and practice, regardless of male or female, old or young, wise or stupid, even without distinction, in the past. , how did that person live, what mistakes did he make. When the Buddha was in the world, he saved two very special people. These were Angulilama, a notorious bandit in the Kosala kingdom, and Ampapali, a famous and talented courtesan from the city of Veisàli. Both of them, after leaving home, become Arahants, that is, a Saint who has escaped the cycle of birth and death, is a field of impermanence in life, worthy of all of us to pay homage and make offerings. The Buddha's words, although spoken more than two thousand five hundred years ago, are still of great and practical value for all of us, for people at the end of this twentieth century. I believe that, if we really live according to the Buddha's teachings, whether we stay at home or leave home, our lives will be less unhappiness and suffering, will be more peaceful, and more useful to others. self, family and society. Because it is a moral and upward-oriented lifestyle, ensuring happiness and peace for themselves and people, for this life and for the next life. With an upward lifestyle in accordance with the Buddha's teachings, we will gradually, with certainty, reach the goal of enlightenment and liberation, even though in the process we still have to go through many lives. The Buddha's attitude towards good and evil is a distinct one, discriminating in its results in the present and in the future, discriminating both in their causes as greed, hatred, and delusion if evil. ; and no greed, no anger, no delusion, if it's good. In a sutta, the Buddha said to the venerable Ananda: "I declare unequivocally that, Ananda, it is not advisable to do evil with the body, evil speech, and evil thoughts. What should not be done, then the following dangers are to be expected: Self-criticism; after knowing the time, the wise reproach; evil rumors spread far away; being haunted at the end of life; after death, rebirth the evil realm, the evil realm..." Thus, the Buddha affirmed very clearly that evil people even in the present life suffer at least in four ways. One is self-criticism, conscience biting and tormenting, the interior is like a burning fire, anxiety, heat and pain. The second is being criticized by the wise. Third, people condemn and criticize, so people who do evil are afraid and ashamed everywhere. Fourth, when the end of life, the evil person's mind is in a coma, and even if he wants to, he can't give a damn for his loved ones. And after death, when the body breaks up, after death, an evil person is reborn in an evil realm, an evil realm. As for good people, the Buddha said as follows: "Ananda, I declare unequivocally that it is right to do good with the body, with good speech, and with good thoughts. The following benefits are to be expected: One does not blame oneself; when it is known the wise will praise it; good news spreads far away; when the end of life is not in doubt; after death one is reborn in heaven and the world. this". (Increased Chi I, 70). The law of cause and effect is fair and reasonable. Whoever does it, he or she accepts. Sow evil, reap evil fruit. Sow goodness and reap good fruits. That is why the Buddha taught: "You are the owner of karma, and at the same time the heir of karma... " (Middle Part III, 361). But the difficult problem is that cause and effect are different from time to time, from the time the cause is created until the result is born, it takes a certain amount of time. If the retribution in this life is called a retribution , the next life is called a retribution , and in future lives it is called a post-retribution . But whether it's the retribution, the retribution, or the retribution, human beings cannot avoid the retribution caused by karma. Therefore, Nguyen Du wrote: "Having brought karma into the body, don't blame the sky near and far away. Karma is done by yourself, not by anyone who puts it on you. But since I did it, I brought it into my body, but no one can carry it for me. Verse 127, the Dhammapada says: "Not in the sky in the middle of the sea, Not in the mountains, No place in the world, From the fruit of evil karma." The results of retribution arise at a different time from the causes of karma. In the Buddha's book, it is called the result of Di Thuc . Di Thuc is ripe and changing. Not only in time but also in scale and form. Ordinary people, because they do not understand the common sense, do not understand and do not believe in the law of cause and effect, and commit crimes without fear. A wise person understands and is skillful, so he is cautious and afraid of even small mistakes. One spark can burn an entire field. A baby worm, if proliferated, can destroy the entire fruit forest. A grain of rice, sown in the field, becomes a rice plant with many flowers. That's the way it is. It is proven right in nature, in society, all around us, if we can see and think. Verse 71, the Dhammapada says: "Morality has been done, Burning underground after fools, Like milk that does not immediately curdle , Like fire, covered with ashes." Shelves 67 and 68 write: "Kamma is not righteous, Eyes are filled with tears and weeps, And Karma is done righteously , Joyful, pleasing to the mind, Repentant after doing, Bearing the fruition" A wise person understands the rationality of the law of cause and effect, so he avoids all small mistakes, and diligently does good deeds, big and small, in all cases. If a small spark can burn an entire field, at the same time a good deed, no matter how small, can bring immeasurable blessings, if that good deed is done with a pure, carefree, selfless, unselfish heart. In the Buddha's book, there is a word "blessed field", which means a field of merit, only for you to leave home and live a holy and holy life. You are the blessed field. But a person, monastic or layman, if he knows mindfulness, awareness, protection of the senses, practices to a pure, clear place, all the defilements of greed, hatred, and delusion will be purified, and every action that person's kindness, however small, also bring immeasurable blessings. Why? Because they are already a field of merit, because their minds are immeasurable. As you all know, Buddhism affirms that there is rebirth, there is reincarnation, there are many other realms of life other than human life. There is a good life and there is an evil life. The human and heavenly realms are the realms of good life. The animal realm, the hungry ghost realm, and the hell realm are evil realms. The Buddha and the Saints who escaped the cycle of birth and death, not only taught us the way to escape from birth and death, but also showed us a virtuous, good, and upward lifestyle to help us still be alive. samsara but samsara in the good realms, good realms only. Verse 182, the Dhammapada written ; "It is difficult to become a human, It is difficult to hear the wonderful Dharma, It is difficult to live and survive, It is difficult to replace the birth of a Buddha" The above four difficulties, almost all of us in life have achieved. Although the Buddha entered Nirvana more than 2,500 years ago, he left behind a wonderful Dharma that we can all hear and learn. It is a rare thing that we have a human body. Although the human body is sick, old, or dead, as long as we are alive, the human body is still a means for us to practice doing good deeds and Buddha works, towards enlightenment and liberation. A good life is a peaceful and happy life. An unwholesome life is a life of unhappiness and suffering. Therein lies the practical meaning of Buddhist ethics. The Buddhist scriptures distinguish between good and evil in three categories: - The first is good in the action of the body, ie not killing but also releasing, cherishing the life of all species; Not taking what is not given, but also giving, helping others with material possessions (gift), by morality (dharma giving), by taking strength to protect the weak (unselfish), or by seeking to share. fun with others (depending on giving); do not commit adultery and conduct wrongdoing, but live in a pure and simple life. The three good things about the body, if reversed, become the three evils, such as killing, taking what is not given, and engaging in sexual misconduct. - The second is good in words. Namely speaking the truth, not lying; speak gentle, easy-to-listen words, do not speak harsh words; speak words of solidarity, do not speak words of division; speak useful, beneficial words, do not speak nonsense. - The third is good in thought, namely not greed, not anger, not delusion. Buddhist scriptures often say for short, no greed, no anger, no delusion. These three virtues are the three root and fundamental virtues, for from there arise all good words and good deeds. That is why Buddhism advises us to cultivate the mind, as the basis of all practice. In the Sangha Sutra, volume 1, page 12, the Buddha affirmed that the mind that does not practice is difficult to use, the mind that practices is easy to use, the mind that does not practice brings great harm, the mind that practices brings great harm. brings great benefits, the mind that does not practice brings suffering, the mind that cultivates brings peace... The Buddha continued, "Bhikkhus, I do not see any other dharma that is so beneficial as the mind is tamed, the mind protected, protected, protected, the mind set in the right direction. .." (Increased Chi 1, 15-16) "Bhikkhus, a bhikkhu, with his heart set in the right direction, having awakened wisdom, can attain Nibbana. Has this happened. Why? placed in the right direction..." Mind placed in the right direction is the right direction, the direction of liberation and enlightenment. The wrong direction of mind is evil, evil direction, evil direction, and suffering. That's why Buddhism advises us to cultivate the mind, hourly, every day, to constantly purify the mind's impurities, all the defilements of the mind, so that the greedy mind becomes a non-greed mind, and the angry mind becomes a non-greed mind. mind without anger, mind with delusion becomes mind without delusion. The mind is cleansed of all impurities from the outside in, the Buddha called the mind bright, the mind pliable and easy to use, the mind not dull. Buddha taught: "Bhikkhus, with a mind that is not tampered with, knowing one's own interests, knowing the interests of others, or knowing the interests of both, will realize dharmas of superiority, knowledge, superiority, and merit. worthy of the saints. Does such an event happen. Why? Because the mind is not degrading, monks" (Tang Chi 1, p. 17) All our practice should be directed towards uprooting all the defilements of greed, hatred, and delusion that defile our minds. If the mind is dirty, full of greed, hatred, and delusion, then speech and actions will also be dirty, causing suffering and unhappiness. On the contrary, if the mind is cultivated, purified, and purified of greed, hatred, and delusion, then our words and actions will also naturally be wholesome and clear, bringing us peace and happiness, directing them. to enlightenment and liberation. That's why the Buddha advised us to be careful in our thoughts, to always be mindful and aware. Mindfulness is the right thought, not thinking bad, thinking wrong. Awareness is being alert, watching every thought, every thought, making sure every thought, every thought in our mind is righteous, wholesome, not to interfere with any evil. We must always, constantly be alert, on guard when the eyes see forms, the ears hear sounds, the nose smells odors, the tongues taste flavors... do not let in the mind, the iris arise any notion, a single thought. what evil idea. If a negative thought or wrong thought arises, immediately find the cause and eliminate it. Cultivating the mind is like that, the Buddhist ethical life is a way of life that clearly distinguishes between good and evil, right and wrong. Distinguish from within the cause, the root is greed, hatred, delusion or non-greed, no anger, no delusion. Discrimination in expression in words and deeds, and distinction in results, results for oneself and for others, results in this life and in future lives. Moreover, Buddhism also teaches us practical and effective methods to give up evil and unwholesome things to do good and good. It can be said that it is a complete morality, both at home or abroad can follow. We believe that people who live the Buddhist ethical life will live a peaceful and ethical life. Families who live according to the Buddhist ethical lifestyle will live in peace and harmony. If society and the world embody the Buddhist ethical way of life, then the whole society and the world will enjoy lasting peace, tranquility and happiness. * * * [05] THE PROCEDURES OF liberating Buddha when he became enlightened On the occasion of the publication of the Text Book in commemoration of the Buddha's attainment of enlightenment, we would like to introduce the following sutta called the Tapussa (Angzhi III, No. escape of the Buddha when he attained enlightenment. GThe patriarch Tapussa and the venerable Ananda came to ask the Buddha, why the lay householder, "enjoys sensual pleasures, delights in sensual pleasures, delights in sensual pleasures, delights in sensual pleasures", see the life of seclusion (nekkhamma) ) of monastics as the abyss. However, in the Dhamma and Discipline of the Blessed One, there are young bhikkhus who are excited in renunciation, remain in faith, abide in renunciation, and these see in renunciation "This is peace". It is here that there is a difference in this Dhamma and Discipline between the bhikkhus and the majority of the people. Tapussa's surprise and admiration was accepted by the Blessed One, and the Buddha recounted his experience in the process of his enlightenment under the Bodhi tree, when he had not yet attained Enlightenment. And he started with the first jhāna realm and the object that needs to be abandoned is the desires in order to attain the first jhāna. He thought: "Good instead of renunciation! Good instead of a life of separation". But his mind was not excited in that renunciation, there was no progress, no abiding, no direction towards renunciation, even though he saw: "This is peace". Then the Blessed One thought: 1) "For what cause and condition, my mind is not excited in renunciation, has no faith, has no abiding, has no direction, even though I see: 'This is calm'? Then behold. Ananda, I thought: 'Because I don't see danger in sensual pleasures, because I can't fulfill that danger. The benefit of renunciation has not been realized. I have not yet enjoyed it. So my mind is not excited in that renunciation, is not calm, has no abiding, has no direction.' Ananda, on that matter, I think as follows: 'If, after seeing the danger in the Desire, I fulfill that danger. After realizing the benefit in renunciation, I enjoy the benefit, then this event can happen: My mind may be exhilarated in renunciation, pure faith,abide and turn to, for I have seen: This is peace'. "Then, Ananda, after a while, after seeing the danger in sensual pleasures, I fulfill that danger. Having realized the benefit in renunciation, I enjoy the benefit. And, Ananda, my mind is excited in renunciation, in faith, in refuge, in direction, because I see 'This is peace'. meditation. 2) "Because I abide with this abiding, the mental interactions associated with volition and volition are still present. Thus, to me it is a disease. For example, Ananda, to a person of pleasure, pain and suffering. Suffering can arise, as a disease, in the same way, the voluptuous thoughts associated with volition and volition still present in me, thus becoming a disease to me. "Then, Ananda, I thought as follows: 'Then let's just mean the volitions and volitions... attain and abide in the second jhana. But my mind has no interest in the absence of those volitions and volitions, there is no pure faith, no abiding, no direction, even though I see 'This is peace'. "In this regard, Ananda, I think thus: 'For what cause, what condition, does my mind not take delight in the absence of those Seeking and Four, having no faith, no abiding, no direction? come, even though I see 'This is tranquility'? Ananda, on that matter I think thus: 'Because I see no danger in volitions and tetrads, for I have not fulfilled that danger. The benefit of not having Seek and Four has not been attained, I have not yet enjoyed that benefit. Therefore, my mind is not excited about the absence of Search and Four, there is no pure faith, no abiding, no existence. towards'. "In that regard, Ananda, I think thus: 'If, after seeing the danger in the volitions and volitions, for I have fulfilled that danger. Having attained the benefit of the absence of volitions and volitions, We enjoy that benefit, the moment this happens: My mind can be excited about the absence of Seeking and Four, calm, resting, aiming, because I see 'This is calm'. "And then, Ananda, after a while, after seeing the danger in volitions and volitions, I fill that danger. Having realized the benefit of the absence of volitions and volitions, I enjoy the benefit And, Ananda, my mind is excited about the absence of Desires and volitions, calm, abiding, towards, for I see 'This is tranquility'. ... attain and stay the second Zen. 3) "Because I dwell with this abiding, the voluptuous thoughts associated with Joy are still present. Thus, for me it is a disease. For example, Ananda, for a happy person, suffering has may arise, as a disease, in the same way that volitions associated with Joy present in Me, thus, are a disease for Me. "Then, Ananda, I thought as follows: 'Then let us separate from Joy... attain and abide with the third Jhana. But, Ananda, my mind has no interest in not having that Joy, without it. pure faith, no abiding, no direction, even though I see 'This is peace'. "In this regard, Ananda, I think thus: 'For what cause, under what condition, is my mind devoid of enthusiasm for that absence of Joy, without faith, without abiding, without direction? come, even though I see 'This is tranquillity'?' Ananda, I think thus: 'Because I do not see that danger in Joy, because I do not fulfill that danger. having Joy has not been attained. I have not yet enjoyed that benefit. Therefore, my mind is not excited about not having that Joy, there is no pure faith, there is no abiding, there is no direction'. "In that regard, Ananda, I think thus: 'If, after seeing danger in Joy, I fulfill that danger. Having attained the benefit of the absence of Joy, I enjoy that benefit. , when this event happens: My mind can be excited about the absence of Joy, calm, rest, aim for, because I see 'This is peace'. "Then, Ananda, after a while, after seeing the danger in Joy, I fulfilled that danger. Having realized the benefit of the absence of Joy, I savored it. And, Ananda, , my mind is excited for the absence of Joy, faith, rest, direction, because I see 'This is peace.' Hey Ananda, after a while, I separated from Joy... attained and stayed in Zen Tuesday. 4) "Because I abide with this abiding, the voluptuous thoughts associated with Bliss are still present. This is a disease for me. For example, Ananda, for a happy person, suffering may arise. Likewise, volitions and thoughts that arise together with Bliss are still present in Me, thus becoming a disease to Me'. "Then, Ananda, I thought as follows: 'Then let us give up Bliss, give up Bliss... attain and abide in the fourth jhana. But my mind has no interest in non-Bliss, no pure faith, There is no abiding, no direction, even though I see 'This is calm.' Ananda, on that matter I think thus: 'For what cause, for what condition, my mind is not excited toward without that Bliss, without pure faith, without abiding, with no direction, even though I see 'This is peace'? "Then, Ananda, I think thus: 'Because I do not see danger in Bliss, because I do not fulfill that danger. The benefits of emptiness have not been attained, I have not yet enjoyed the benefits. Therefore, my mind is not excited about that emptiness, has no faith, has no abiding, has no direction.In that regard, Ananda, I think as follows: 'If after seeing danger, in Bliss, I fulfill that danger. After having realized the benefit in non-suffering, in non-pleasant, I enjoy that benefit, then this event occurs: My mind can be inspired by non-suffering. , not happy, pure faith, abiding, aiming for, because I see 'This is peace'. "Then, Ananda, after a while, after seeing the danger in Bliss, I fulfill that danger. Having realized the benefit in the void of Bliss, I enjoy that benefit. And, Ananda , My mind is excited in the void of Bliss, calm, abiding, towards, because I see 'This is peace.' Ananda, after a while, I let go of Bliss... attained and abided in the Fourth Meditation . 5) "Because I abide with this abiding, the voluptuous thoughts that arise with equanimity are still present. Thus, for me it is a disease. For example, Ananda, for a happy person, suffering. can arise, as a disease. In the same way, thoughts of volition arising with equanimity present in Me, thus, to Me are a disease"... Continuing in this way, he attained the base of no-boundary meditation, the base of nothingness, the base of boundless consciousness, the base of nothingness, the base of neither perception nor non-perception, the cessation of perception and feeling. In the land of boundless space in meditation, he transcended all forms of perception. At the base of boundless consciousness in meditation, he crossed over the base of boundless space and attained the base of boundless consciousness. At the base of nothingness, he overcame the base of boundless consciousness and attained the base of nothingness. In the land of neither perception nor non-perception, he overcame the land of nothingness and attained the land of neither perception nor non-perception. At the cessation of perception and feeling, he overcame the base of neither perception nor non-perception and attained the cessation of perception and life:"I am exhilarated in the cessation of feeling, perception, and convictions, in peace, in faith, in abiding, towards, because I see, 'This is peace.'" Ananda, after a while, I overcame the base of neither perception nor non-perception, attained and abiding by the cessation of perception and thought. We see with wisdom and the contraband or go to cessation." Thus is the Buddha's process of liberation and enlightenment going from the first Zen, passing through the second Zen, the third, and the fourth, surpassing the four jhanas in the formless world, attaining the cessation of perception and feelings, with wisdom to eliminate the contraband or to attain the Perfect Enlightenment. With each meditation attained, settled, and crossed, the Blessed One should strive to persevere in dealing with the obstacles and diseases of each jhāna and finally attain Unsurpassed Perfect Enlightenment. He stated: "Until, Ananda, the nine attainments of the attainment of meditation are not accepted by me against the attainment and arising, this time Ananda, in this world, with the celestial world, the demon world, the brahma world, and the multitudes of people. Ascetics, and brahmins, gods and men, until then I can't confirm I have attained Unsurpassed Perfect Enlightenment. This has been mutually agreed upon by Me against the attainment and arising, this time Ananda, in this world, with the celestial world, the demon world, the brahma world, with the multitude of ascetics, and brahmins, the gods and human beings, only then will I confirm that I have attained Unsurpassed Perfect Enlightenment.Knowledge arises in Me, I know that: 'No movement is my liberated mind.This is the last life, now there is no more rebirth'." (Increased Chi III, 283). Thus, the Buddha's liberation process shows that his liberation from enlightenment is a sequential process, from the first jhāna to the cessation of feelings and thoughts, to finally eliminating the taints and attaining Perfect Enlightenment. Righteousness. Experiencing 9 such attainments, and each attainment again, he must strive to overcome obstacles, progress to the next attainment, to finally attain Unsurpassed Perfect Enlightenment. Thus his process of enlightenment was a gradual process of progressing, one by one, progressing to the next, with no problem of leaps and bounds, passing many levels at a time. This process also proves that there is no problem of sudden enlightenment. His enlightenment is a process of long-term practice and perseverance, always looking up, * * * [06] THE PROGRESS OF TRAINING LEADING TO RESEARCH, NO DISPUTES The source of disputes is thought and theory. Only the subjugation of thoughts and ideas can lead to non-dispute and enlightenment. (Excerpt from the Mat Hoan Sutra, No. 28, Central Region I). The Buddha has many statements, at first glance as a common statement, but carefully contemplated will be extremely profound and have effects that make us unbelievably dizzy... such as when being wandered by a pagan wanderer. Dandapani asked: "What is the point of view of the recluse Gotama?" The Blessed One replied, "According to my teaching, in the world with gods, demons and brahmas, with ascetics, brahmins, gods, and humans, there is no dispute with anyone in the world. life" (page 109B). At another time he declared: "The teacher who preaches the Dharma has no argument with anyone in the world" (Sayutta III, 165) Then he traced the source of the disputes: "Thoughts will not haunt the Lady- la-mon (practice) to live free from the afflictions of sensual pleasures, without doubt or hesitation, with all regrets having ceased, Without craving for being and non-being, such a person is considered to be completely free from the mental factors. And it is from here that the disputes and objections cease. At this point, the Buddha spoke again of the antidote to these ideas Without craving for being and non-being, such a person is considered to be completely free from the mental factors. And it is from here that the disputes and objections cease. At this point, the Buddha spoke again of the antidote to these ideas(papanca) . Comments can arise from any cause and effect, then the meditator should "not welcome, not rejoice, not cling". If there is such an attitude of non-attachment in regard to the commentaries, the seven-fold period: greed, hatred, view, doubt, conceit, attachment, and incessant ignorance are all ended, and with the cessation of those This method will also lead to the cessation of "clinging to the sword, grasping the sword, fighting, separating slander, false speech and thus all unwholesome dharmas are terminated, there is no residual". The Blessed One's teaching ended here, then he entered the vihara, and the Blessed One's teaching was explained and analyzed by the venerable Maha Kaccana as follows, at the request of the bhikkhus: "Do multiplying the 6 senses of eye, ear, tongue, body and mind with the 6 sense objects of form, sound, smell, taste, touch and dharma, 6 consciousnesses arise. Due to contact, sensations arise. There is perception, there is speculation. What is thought (Vitakkti), there is opinion (papanceti). Since opinion is the cause, some delusional thinking (papancasanasankha) exists for a person in all dharmas.". Due to the six senses of past, future, and present perception. This event occurs when there are 6 senses, when there are 6 senses, when there are 6 consciousnesses, the current state of contact is revealed. This event occurs when there is the existence of contact while there is the existence of feeling. When there is the contemplation of life time there is the contemplation of perception. When there is the contemplation of thought, there is the contemplation of contemplation. When there is the contemplation of contemplation, then some delusional ideas are revealed. This event does not happen when there are not 6 senses, no 6 objects, no 6 consciousnesses, when there is no need for contact. When there is no expediency of contact, there is apprehension of feeling. When there is no contemplation of life, there is no contemplation of perception. When there is no contemplation of thought, there is no contemplation of contemplation. Whenever there is the force of contemplation, there is the existence of some illusory opinions. But if delusions arise, for one reason or another, the Buddha taught the antidote, is that for such comments "there is nothing worthy of our rejoicing, nothing worthy of our attachment" and when there is no clinging to ideas, such a time is the cessation of incessant greed, the cessation of aversion, the cessation of view, the cessation of involuntary doubt, the cessation of conceit, the cessation of eternal greed, the cessation of arbitrary ignorance. From the cessation of this 7 continuum, leading to the cessation of attachment, sword attachment, struggle, avoidance of controversy, argument, resistance, separation of language, false language. And it is here that all akusala dhammas are abandoned, and thus he is considered liberated from enlightenment. This teaching of the Buddha, considering ideas and theories as the basic cause of struggles and disputes, also pointed out that this is the source of war, and if you want to build peace, you can't let the reason, delusions dominate people, Stop the illusions, stop the theories, hope to build a peaceful society rich in good humanity. In the Lion's Roaring Udama Sutra, the Buddha clearly states to the non-Buddhist that he preaches the Dharma not to gain other people's disciples, not to let non-Buddhists renounce the scriptures. not because they want to convince the non-Buddhist dharmas that the ancient tradition has regarded them as unwholesome, not because they want the non-Buddhists to give up the wholesome dhammas that the patriarchal tradition considers unwholesome. philanthropy. The Buddha confirmed very clearly to the non-Buddhists that the purpose of his teaching was: "There are unwholesome things that must not be abandoned, which defile them, lead to rebirth, bring about suffering, and bring old age, sickness and death to the future. I teach these dharmas to eliminate them.If you practice according to the teaching, pure dharmas will increase, * * * [07] Purgatory , OR STAY WITHOUT DISCIPLINE Kalms-giving is the daily practice of monks, to make a living by going for alms, and the Buddha in this sutra introduces a method to make alms-giving become pure every day, in accordance with the spiritual aspirations of the monastic. family. At one time, the Blessed One was staying at the Truc Lam monastery, where he took care of the squirrels. Then the venerable Sariputta got up from his solitary meditation in the evening, went to the Blessed One, bowed to him, and sat down to one side. The Blessed One said to the venerable Sariputta: "Sàriputta, your senses are very clear, your complexion is pure and clear, what kind of abiding do you mostly live with?" Venerable Sariputta replied: "I am mostly dwelling with Absence". The Blessed One praised Venerable Sariputta, who mostly abides in the Dharma of the Great Being, An abiding by the Dharma of the Great Being ie Emptiness and then the Buddha explaining abiding in Emptiness, the practitioner first thinks while going to the village for alms, at the beggar residence and on the way back. , with regard to the forms cognizable by the eye, in us there arise the dharmas of desire, greed, hatred, delusion, and hatred, knowing that arise, then a bhikkhu must make an effort to eliminate those unwholesome dhammas. If a bhikkhu, while contemplating, learns that on the way to begging for alms, while going for alms, or on the way back from begging for alms, there are no such phenomena arising, then the bhikkhu must abide. With joy and joy in mind, day and night he practices in the good deeds. Likewise, with regard to sounds cognizable by the ear, to odors cognisable by the nose, to tastes cognisable by the tongue, to tactile cognizables by the body, for the dharma by consciousness. Thus, the monk's alms round becomes pure, and at the same time his senses are enlightened, and his complexion is purified and clear. Again, a bhikkhu should think as follows: "Have I put an end to the five cultivations of sensual pleasures?" If, while contemplating, he knows that the five sensuous desires have not been eradicated, then a bhikkhu must diligently eliminate the five cultivated desires. But if in contemplation knows that the five sensuous desires have been abandoned, then the bhikkhu must abide in joy and joy, day and night cultivating in good dharma. With regard to the five nurtured desires, i.e., beauty, sound or fragrance, delicious taste, and pleasant touch, a bhikkhu ponders whether or not the five sensuous desires arise. If there is, time to strive to eliminate, if there is no time to rejoice and learn in the Dharma... Now for the five hindrances: greed, anger, laxity, depression, doubt, the Male-stilts There are also thoughts like the above, If you have not abandoned the five hindrances, it is time to make an effort to get rid of them; if you have ended the time to stay in joy, joyfully, day and night, study in the Dharma. The next dharma are the five aggregates of clinging: the material aggregates of clinging, the feeling aggregates, the perception aggregates, the formations aggregates of clinging, the consciousness clinging aggregates, the bhikkhu reflects on these Five Aggregates of clinging, whether the bhikkhu fully understands or Are not. If you have not fully understood, it is not time to try to make it clear. And after contemplating, knowing that having fully understood the Five Aggregates of clinging, the Male-stilts should abide in joy, day and night cultivating in good dharma. The above-mentioned dharmas are the Thirty-seven dharmas to aid the path, ie the Four Foundations of Mindfulness, the Four Right Efforts, the Four As the Will, the Five Roots, the Five Powers, the Seven Bodhi Sections, and the Eight Branches of the Noble Path. The bhikkhu should reflect as follows: "Have I developed the Four Foundations of Mindfulness?" If we have not yet practiced, we must diligently practice the Four Foundations of Mindfulness; if we have practiced the Four Foundations of Mindfulness, then we will live in joy, day and night cultivating wholesome dharmas. Likewise, for the Four Right Efforts, the Four Like the Foundation, the Five Roots, the Five Powers, the Seven Bodhi sections, the Noble Eightfold Path. The Male-stilts should reflect: "Have I practiced the Noble Eightfold Path?". If you have not yet practiced, you must diligently practice the Noble Eightfold Path; if you have already studied, then you must rest your mind in joy, day and night cultivating and studying good Dharma. The next Dharma is pointing and contemplation. "Have we only practiced sutra and contemplation?" If you have not practiced sutra and contemplation, diligently study and meditate. If, after contemplating, you know that you have practiced samadhi and contemplation, then stay in joy, practicing measures day and night. Finally, the bhikkhu should reflect: "Have I realized enlightenment and liberation?" After thinking, knowing that he has not realized and liberated, the Male-stilts need to practice diligently to realize and liberate. If, after contemplating, know that he has realized enlightenment and liberated himself, the bhikkhu should abide in joy, day and night cultivating in good dharma. Finally, the Buddha concluded: "All the recluses and brahmins in the past, in the future, and in the present time who have purified alms-giving, all of them have made alms-giving pure. Real life is purified by thinking like this. And the Blessed One advised Venerable Sariputta to study as follows: "After thinking like this, we will make alms pure." This is the method that not only makes the alms round be pure and peaceful, but also helps the practitioner to have clear senses, pure and clear skin, worthy of being the first disciple of the World Honored One.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.9/12/2021.