Dhammapada Sutta.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. (Khuddaka Nikaya - Sutta Pitaka) Buddhist ethics through the Dhammapada A – INTRODUCTION When it comes to Buddhism, people immediately think of morality, an upward-oriented lifestyle that brings happiness to themselves and to those whom the enlightened one, the Buddha, has liberated and has spread that lifestyle to all living beings. hurt. Along with the ups and downs of human history, Buddhism is always ready to help in a positive way. To our time, at the beginning of this 21st century, science and technology has brought material comforts to people as much as terrible disasters. Natural habitats are destroyed, criminal wars are increasingly using sophisticated and brutal means of killing, society is increasingly degraded, a small part of humanity lives "paradise" above all "paradise". Street"; and a large part of them live - rather, die a tragic death - in poverty, disease... just like "hell". Of course, we do not condemn science and technology. Technological advances are inevitable. And let's not put the blame on the inventors, who are the elites of which humanity is proud. The problem lies in the relationship between science and ethics. It is said that pure scientific thinking excludes all emotions and feelings; there's no love or hate, like or dislike, good or bad, good or bad, there is only right or wrong compared to reality. It is the peculiarity of the modern West that has formed over a long process. With that mindset, it is difficult for people to sympathize with morality. And because science has developed over the past centuries to dominate and conquer everyone, a very popular scientific psychology has formed. It is believed that science creates all values, apart from science, there is no significant value. That kind of thinking is the main reason why morality depreciates. It is true as Venerable Master Tuyen Hoa said at a New Year's Eve ceremony in the US in 1994: "Humanity may one day be destroyed. This destruction is not caused by natural disasters or war, but by humans themselves gradually disappearing. to moralize humanity". Faced with that situation, as a messenger of peace and well-being, Buddhist ethics need to be studied more deeply, promoted stronger and should be popularized among the masses. To prevent criminal acts; building exemplary moral people; creating a peaceful and peaceful society; draw practical and vivid lessons, and then combine with modern civilized ideas to form a humane, liberal and progressive moral education to direct people to a more perfect life. The Buddha, a perfect teacher, is a golden ruler, a moral standard for human life, for those who study his conduct. His actions, words, and thoughts are collected in the Buddhist triad, the Sutras, the Laws, and the Commentaries, which are typical teachings of morality, about a peaceful and liberated lifestyle. For the Buddha, an ethical life is a happy life, a happy life is an ethical life, so his teachings always include morality, concentration, and the foundation of morality. The purpose of the Buddha is to guide sentient beings to the realm of liberation and peace, that is, Nirvana. Of course, not everyone achieves that goal. But that's the goal for everyone to reach anyway. On the way to that goal, some people go a lot, some go a little; It all depends on each person's efforts to learn the Way and self-training. But anyone who has volunteered to follow that path gradually gives up evil, and becomes more and more good. In the Buddhist Tripitaka, we cannot fail to mention the Dhammapada, which belongs to the Pali Canon. According to classification, this sutta is included in the 15 suttas of the Sub-class of Sutras (Khuddaka-Nikaya) as follows: 1) Khuddakapàtha, 2) Dhammapada, 3) Udâna, 4) Itivuttaka, 5) Suttanipàta, 6) Vilànavattha, 7) Petavatthu, 8) Theragàtha 9) Therìgàtha, 10) Jàtaka, 11) Niddesa, 12) Patisambhidà , 13) Apadana, 14) Buddhavamsa, 15) Catiyapitaka. And the Pali canon consists of five Nikayas: the Dìghanikāya (the Long Sutras), the Majjhimanikāyas (the Central Sutras), the Samyuttanikayas the Samyuttanikayas, the Angutaranikayas (the Sangha), and the Khuddakanikayas (the Minor Sutras). The Dhammapada contains brief and meaningful sayings of the Buddha through 300 different teaching cases during his 45 years of teaching. This sutra includes teachings on philosophy and ethics to perfect the virtuous model and bring practical benefits to the practitioner. The simple but profound teachings in the sutras make us feel peaceful and happy because of the virtues of compassion, joy, equanimity, calmness, etc. , suffering, madness of the world impermanent. With the desire for human life to be peaceful and happy, the writer has chosen the topic: Buddhist ethics through the Dhammapada as his graduation thesis. Although I try really hard, but my ability is limited, the writer hopes that the professor will guide and intelligently teach you more. The writer is extremely grateful. B – CONTENT I. CONCEPT OF Ethics. I.1) What is ethics? According to the Vietnamese dictionary, published by the Center for Language Dictionary Hanoi, Vietnam - published in 1992, defines: "Ethics are standards and principles recognized by public opinion that regulate human behavior and relationships with each other and with society". According to Vietnamese dictionary, Social Science Publishing House, Hanoi, published in 1977: "Ethics are principles based on the political system that set out the relationship between people and between individuals and society to protect the economy and the social system." Thus, in many respects, morality is not an abstract category but a historical category. Because once the form of social structure and economic basis change, morality also changes. As described by existentialist philosopher M. Heidegger: "Ethics is the domain of human beings in which behaviors, interests, and feelings are shared between one person and another according to goals and objectives. certain criteria concerning freedom and the complex order of the community". The famous ethicist Bandreladre said: "Human morality is the capacity to voluntarily and freely serve others and society... Where there is no voluntary, voluntary action of the there is no dignity, there can't really be a social life.The characteristic of human life and humanity itself or dignity is in morality, and the content of morality is competence. voluntarily and self-consciously serving the interests of others and the whole society. Ethics is often understood as what is noble, beautiful, what makes up the culture of a community, a society. The works of creation are the fountain of civilization; and the role of social construction and development of morality is the cultural source of a nation. In any case, morality is still a product of human thinking, which is always inherited and perfected. And no matter how radical and profound that inheritance takes place, each time, each place, each social class, each level of awareness... there are always systems of opinion. about its own moral values. In general, people always want to be safe, peaceful and happy. Therefore, morality must be the foundation of that peace, peace and happiness. Therefore, ethics needs to be built on a system of philosophy, On that basis, Buddhist ethics is very specific. It is built from the foundation of empirical wisdom, a way of life that leads to happiness and peace here and now, in this life and the next. I. 2) What is ethics? Ethics (Ethica) and ethics (Mozart) etymologically have the same meaning. Ethica from the Ancient Greek word Ethos, meaning tradition, custom, character, type of thought. Ancient Greek thinkers used the word Ethos to refer to a firmly established trait in people or social phenomena. And Mozart means the morals of people living in a particular society. There are several definitions of ethics as follows: - "Ethology is a philosophical science that studies ethics, explains the nature and role of moral development in society, the origin and law of moral development in society, the origin and law of development. ethics in the history as well as the theoretical basis of particular types of ethics". - "Ethology is the science that studies the content and the arising and developing process of morality". - "Ethology is the study of human behavior. Not only to find the truth as the truth of things, but also to learn the value or goodness of human actions; is a science. about human virtue, relating to judgments of duty or duty (right, wrong, right,) and to judgments of value (good or bad). "Ethics is the discipline concerned with judgments about the acceptance or negation, right or wrong, good or bad, virtue or nonvirtue, desire or intelligence of human actions." . Thus, ethics is a philosophical science that studies and evaluates human behavior in general and actions derived from the body, speech and mind of each person in particular; clearly distinguish what should or should not be done, in order to help people realize the value of life; have good lifestyles to stabilize society and sublimate life. I. 3) Concepts of morality. As mentioned, moral values ​​and ethical standards vary according to each ideology, each era, etc.. However, ethics is always a matter of concern. Therefore, in the treasure of human culture, the concept of morality is not a few. This is the category that the world's great thinkers often refer to. Around 500 BC, Greece, the cradle of Western civilization, where appeared many philosophers such as Socrates, Plato, Aristotelian... each of them had a concept of morality that was worthy of future generations. study and study. Socrates, the ancient Greek idealist philosopher (469 - 396 BC) said: "A morality cannot be based on a vague system of doctrine. We can build a complete morality. independent of theology, an ethics can be suitable for religious and non-religious people. And so ethics can also stabilize society without theology." According to Socrates, an ethical society will automatically lead that society (whether religious or non-religious) to have a peaceful and stable life, without the need for theology. Morality comes from reasoning. And knowledge is the basis of good. Because Socrates thinks that knowledge here is only philosophical knowledge, moreover, it is an idealistic philosophy, so his good is meant to be the good of thought and will. The same concept of morality, but Plato (427 - 347 BC), a disciple of Socrates, saw morality as the harmony of the collective, justice, and perfect coordination. According to him: "Justice is the stability of the soul. The soul needs justice just as the body needs health. All the evils in the world have an unfairness between people and the universe, between different beings. element in each person's soul". Plato believes that justice is a force, not the power of the strong, but the non-excessive harmony of the whole. Each element is in its place, giving back to society what "they" have received from society. Among Plato's disciples, Aristotle (384 - 322 BC), was an outstandingly intelligent disciple. He had a very sane conception of human nature. The "moderate" theory expresses his ethical views: "Ethics depends on correct reasoning, mental control, the equanimity of desires. That is not the virtue of people. usually but the result of practice and experience in fully mature people.The way to that goal is the idea of ​​middle ground.Each of these qualities can be classified into three types.First and last are the extreme character, only the middle is moral. Courage belongs to the middle category, that is, morality". However, neutralism is not the perfect secret to happiness. According to Aristotle, material needs, A moderate property can give people a free life, not being greedy and spending too much. Although, material comforts are necessary for a happy life. However, the main factor is still clarity of mind. Happiness is the pleasure of the mind. In the 17th century, the famous mathematician and philosopher, Spinoza (1632 - 1677) assimilated the two concepts of morality and energy. A virtuous person is a person who has the energy to take advantage of what is beneficial to him. Selfishness is just a result of instinct for self-preservation. Selfishness is in harmony with nature because the instinct of self-preservation is in harmony with nature. Spinoza built his moral thought not on altruism, nor on one-on-one struggle. Spinoza's concept of selfishness can be seen as a compromise between these two extremes. "A morality that forces people to suffer weakly is an ethics that is worthless." Spinoza does not endorse humility, which he considers a falsehood. Nor did he endorse repentance. Those who repent are weak and needlessly torment themselves. Spinoza's moral conception was rooted in his metaphysical ideas. The laws of nature represent the will of God, and thus establish a perfect order in the universe. In terms of morality, it is reason that plays a coordinating role to establish an order in all human behavior. Acting under the guidance of reason is the basic idea of ​​morality. To the East, China is home to the most ancient culture. Here, with brilliant thoughts, the Saints have left humanity a profound philosophy. Among them, the most typical is the idea of ​​morality. Confucius (551 - 479 BC): Confucius's morality is mainly through the theory of "righteousness" for political purposes and social stability. Confucius's "virtue" is a practical generalization of his humanitarian thought. Confucius not only values ​​moral knowledge, but also values ​​ethical practice. "Dharma" is the ideological quality of man through studying and practicing the Way that he has acquired and kept for himself. "Human" is the highest standard of Confucius. Correspondingly, Confucius also laid down a series of moral laws. Specifically: a) Be filial to: "A gentleman is in the village, a man is born in a village, a filial piety is born, a man is a man of the valley (a noble man is at the root, if the root is strong, then the way is born, so is filial piety, It is the root of humanity.) b) Middle class: (compassionate, generous words): Tang Tham, when explaining the sentence: "The way of Ngo Dao is consistent with chi" said: "Phu zi chi Dao, middle school child is happy" (The way of Master Confucius already includes tolerance and generosity.) c) Faith: "Humans are unbelieving, no matter what is possible" (people without faith do not know their ability to work) - (Prime Minister). "Loyalty, compassion, devotion to virtue" (the main thing is being faithful, changing the meaning is so noble) (Nhan Uyen). Persistence in full faithfulness is fully qualified to improve one's own virtue. d) Neutrality: "Middle-way chi Duc wild, period chi joy lake!" (Middle way is virtue, the highest virtue) - (Ung Ye). Confucius' ethics with a practical purpose is to make people become virtuous, from which they can "Be virtuous and virtuous" (Use virtue to carry out justice). Mencius (372 - 289 BC): He inherited and promoted the doctrine of Confucius as the purpose of life. If Confucius's morality (benevolence) is mentioned and explained in many ways, Mencius focuses on explaining the morality (benevolence) that is human love. He said: "Humanity is human love" (Humanity is love for people) - (Ly Lau Ha). Mencius pointed out, benevolence originates from human goodness. Humans are born with a lot of compassion. Humanity is the result of expanding and developing that compassion: "Compassion has a heart, humanity is wild" (Compassion, compassion, that's benevolence) - (Cao Tu Thuong). With the same meaning, Mencius affirmed, "Humanity, humanity, heart is wild. Humanity and benevolent acts formed the basic content of Mencius' ethics. Lao Tzu (about 580 - 500 BC): Lao Tzu's morality is the sure guarantee of the child's morality. In the life of all things in heaven and earth as well as in the life of people in society. When the Tao gives birth to all things in heaven and earth, it is kept in the things that promote the creation of ten thousand things, allowing all things to grow by themselves. That is virtue. He said: "The Way of Life, the Chi of Virtue, the Chi of the Elder, the Thing of the Desire, the Chi of the Peak, the Chi of the Poison, the Chi of the Prosperity, the Birth of a Child, the Immortality of the Child, the Immortality of the Child, the Immortal of the Child, the Virtue of Mysterious Virtue." (meaning: Dao gives birth to it, virtue contains it, nurtures it to mature, if you prevent it, harm it, cover it, cover it up, even though it is born, it will still be considered as nothing, there it is. can't be relied on, even if it's big, it can't be controlled.It is a virtue that is ambiguous, mysterious, or unbelievable) (Chapter 51). Virtue manifests, contains and makes all things mature. The most profound virtue is also fully manifesting the Way according to its natural nature. Therefore, it is only necessary to thoroughly understand and popularize religious ideas into people's lives in society, then virtue will also truly cover society: "Dao tu chi vu body, period of virtues of legs; tu chi vu gia, period of virtue. tu chi vu luong; tu chi vu luong; tu chi vu luong; tu chi vu bang; tu chi vu tu of the world; tu chi vu luong of the world, period of virtue nani universal" (meaning that the way is to practice in oneself, the new virtue; to practice in living At home, virtue will be abundant; if you practice in the village, your virtue will be wide; if you practice all over the world, then your virtue will become widespread and widespread) - (Chapter 54). Chuang Tzu (circa 269 - 286 BC): Inheriting and developing the thought of Lao Tzu, he said: "Imoral is just right" (right but not moral) - (Bien Mau). What you say virtuous is to show the limit, the degree of harmony when attaining the Way. He said: "Phu Duc Wild, Harmony" (Duc means harmony) - (Goodness). He said again: "The story of the false mind who is lost, cannot change the money, the tri can't afford it, the life is weak, the virtue is the wild". (Doing according to your own thoughts, whether you're happy or sad, there's no sugar solution to repent. Knowing it can't be otherwise and then calmly doing so, that's reached virtue) - ( Human World). Tao is the basis for virtue to exist on which is the content and nature of virtue; but virtue is the specific expression of religion on the basis of people. Therefore, Chuang Tzu emphasized that only by understanding and understanding the Way (through the lake) can it be compatible with the Way (the Taoist lake). Particularly for the Vietnamese people, a nation with a history of more than 4,000 years of civilization, a peaceful country with a settled lifestyle. Moral conceptions and humanitarian traditions have been popularized through people's lives. Specifically, folk songs, proverbs, and poetry; from which to encourage each other, instruct each other. Because of that, life also gets better and better. Vietnamese people must live with integrity, purity, and not self-interest in any situation: "Hungry for clean tear for flavor". Or: "It is better to die in than to live in turbidity". Humans were born into the world, they must live. However, living must come to life, that is, to live in a meaningful way, all actions, words, and thoughts bring benefits and happiness to themselves and the community they live in; Not for a bit of money or fame, but sell their dignity cheaply. Everyone must know self-respect and live a pure life. This is the philosophy of life, the basic morality of the Vietnamese people. During that long history, the Vietnamese people had to confront many foreign forces along with natural disasters. So in them soon formed solidarity: "One tree can't make a young tree Three trees together make a high mountain". And the feelings of compassion, love, and mutual help have been with them ever since: "Good leaves cover broken leaves". Only in this way can the people of Vietnam overcome dangerous natural disasters and cruel wars. That protective love is even more evident in the following sentences: "The noise covers the price. People in a country must love each other." Or: "My dear, I love to take the same squash, although they are different from each other, they share the same truss". Or: "Loving people is like loving yourself. Giving rice and sharing clothes is the new". With simplicity and sincerity, proverbs and folk songs also show people's filial piety in a vivid and understandable way through comparison: "A father's father is like Thai mountain, a mother's righteousness is like water flowing out of a source, A mother's devotion to her father, perfect filial piety is a son's religion". The religion of being a son has always been focused on by our forefathers - "Being a son must be filial". Despite going abroad to establish a career, Vietnamese people still have one heart towards the two parents: Whoever comes back, I send the bridge to the front room, the mother's glass in the back room, the teacher's glass. Who comes back, I send the shoes in case of wind and rain so that the teacher can go." Not only that, as children, they are ready to offer what is of exotic food and always obey their parents' wishes when they are near: "Crayfish peeled off the tails, pounded rice until white, and fed the old mother. Hungry to eat dates. To feed the mother, the old mother had weak teeth." Vietnamese people do not seem to want to leave their parents, always want to be with them to worry and help: "Going to leave her mother at home Who's leaning pillow, who's holding the tea cup". Along with filial piety, teacher and student's religion is also expressed boldly: "If you want to come, you have to bridge overseas. If you want to have children or words, you must love a teacher." Teachers are always respected and put first. Not only the teachers who taught the words, the books of the sages; but also the teachers who have molded, reminded to create our profession, our way of life... in daily life; It is difficult to achieve without a teacher. "Should not his teacher" Among brothers and sisters, must always support and help each other: "When I fall, you lift me When I fall, I hold your hands." In a couple's love, not only love each other, " Several rivers wade, some passes pass " but also sacrifice: "Hungry eat half a sim. Drink a bowl of water to find someone you love." And when they become husband and wife, they live together in harmony, understand each other, not afraid of difficult life, lack of material: "Shrimp beard cooked with pregnant intestines Husband and wife slurp nods to praise delicious". Especially loyalty: "Go to the model and bring me along. Hungry and full, I will coldly accept it." Or: "Dude, help me do what I do. The card is cold rice for when I'm hungry." Husband and wife always have each other, for each other, sacrifice for each other. They do not consider themselves to be anything noble, just cold rice, but cold rice when hungry. There is a folk saying: "One piece when hungry, one packet when full". Thereby, it is enough to show us that they live together very affectionately, faithfully and full of sacrifice. Vietnamese morality is also reflected in the fact that people are grateful and grateful: "When you eat fruit, remember who planted the tree, when you drink water, remember who you dug the well" They remind each other: "Who is holding a bowl of rice full of fragrant slime and a grain of bitter bitterness." When you are full, you should also remember the merits of those who work hard; so that you don't waste it because you are too full, always empathize with each other in all circumstances. Vietnam has always been invaded by foreign invaders. Who doesn't want to live a happy life? But how can you be happy in the midst of the shabby, desolate scene of a country that has lost its freedom; before hunger, cold, humiliation and pain of the compatriots. In that situation, independence and freedom, the long-standing aspiration of the nation became an urgent need and the solidarity to fight against foreign invaders became a moral issue: "The act of benevolence consists in keeping the people in peace, and the military is punished before taking care of the violence". (Nguyen Trai) Along with the glorious pages of history in the defense of independence, the Vietnamese people also have a rich spiritual history that reflects the intense vitality of a people "who claim to be a civilization for a long time". Due to the unique situation of the nation, in the process of exchanging between Vietnamese culture and cultures around the world, many ethical teachings of Buddhism have integrated, deeply adhered to, and firmly adhered to the principles of Buddhism. Vietnamese people and become a precious part of the nation's moral traditions as the poet Ho Dzenh once said: "The page of Vietnamese history is at the same time as the history of Buddha". In the sage meets the good," knows how to love, to give alms... Therefore, it can be said that Buddhist ethics has been the morality of the Vietnamese people for the past few thousand years. II. Buddhist Ethic Through Sutras II. 1) Buddhist ethical foundation. Buddhism is often understood as a religion or a moral way of life. Talking about Buddhist ethics is talking about humanity; means all for people, for human happiness. Humans are completely capable of mastering what they have and are doing. The Buddha did not claim to be a savior, a powerful being who blesses and brings disaster. He only saw himself as a guru, a guide; just a human being like any other. He said that all that he accomplished, achieved, accomplished was entirely due to his own wisdom and efforts, that is, the wisdom and efforts of a human being: "I am the Buddha who has become Buddhas, you will become Buddhas.". Therefore, man himself must understand his own truth and know how to achieve happiness in the here and now: "I am my own master, no one else is my master. Those who are good at making themselves will find their master when they find them." From an ethical point of view, Buddhist teachings are a system of methods that teach different types of people how to live ethically. These methods depend on the basis and level that people have different reception. However, no matter how it is applied, the purpose of that method is still a happy human life. Buddhism is not concerned with providing answers to all of humanity's moral and philosophical problems. Buddhism also does not deal with surveys and doctrines that are not spiritually progressive. Buddhism has a clear and practical goal - the end of suffering - always aiming for that goal, and completely discarding what is inappropriate. However, any profound observations about the true nature of life are encouraged. Buddhism is more intellectual than emotional. Buddhism focuses on the personality of the Buddha's disciple rather than the strength of numbers. Because of those characteristics, over the past 2500 years, since the Buddha's birth, many ups and downs have taken place in social life, but Buddhism still exists firmly. From India, Buddhism spread to other countries. The reason Buddhism has such a dignified position in the spiritual life of the world's people is that Buddhism has a strong vitality. That vitality is the precious value contained in the teachings of the Buddha, the noble and pure goal aimed at human happiness that the Buddha has raised and the way to that goal. That path is a positive, concrete and practical ethics, forming a Buddhist ethics specific to human culture. Buddhist ethics are effective remedies to help people get rid of suffering through the basic content system of Precepts - Concentration - Wisdom. (a) Gender: When it comes to ethics, people often think of a didactic pattern, a standard value about how people behave towards each other, behavior, duties, obligations... of people. Thereby forming the law and customary law. However, in Buddhism, precepts are rules that need to be practiced, a barrier between good and evil, a discipline of the Buddhadharma, and the life of the Sangha: "As long as the precepts remain, the Buddha Dharma remains; The Precepts are the life span of the Buddha Dharma." Therefore, when about to enter Nirvana, the Buddha graciously taught his disciples. "After I pass away, you must respect and treasure Prajnaparamita, like a poor man who gains treasure - You must know that this dharma is your teacher, even if I stay in the world, I will not have it. what else" Normally, precepts are understood as preventing evil, stopping evil (preventing evil, only evil) or stopping evil and doing good (only evil, doing good). In the Eightfold Path, Precepts are the Aggregates of Precepts including right speech, right action, and right livelihood. Here only the prevention of wrong actions of body, speech. When wrong actions are not done, much harm to others is avoided. This is the meaning of the good of the Precepts. The word Precepts in the Precepts of Ba-La-De-Moc-Xa (Sk: Pràtimoksa; Pàli: Patimokkha), means separate liberation or the land of liberation, depending on liberation. Separation of liberation is partial liberation, keeping a lot of precepts will liberate much, keeping a little precepts will liberate little. Depending on liberation is liberation depending on the conditioned or unconditioned results of the practitioner. Rhys Davids dictionary explains that Gender (Sìla) is derived from the root word sìl. The word root sìl has two meanings: upadhàranà (moral, Buddhist ethics, behavior, moral conduct) and Samàdhi (concentration). The word Patimokkha, according to the parsing of the word, means binding actions; preserve and restrain the actions of body and speech so as not to fall into evil, wrong ways, harming oneself and others. For example, tying a buffalo's mouth to prevent it from eating rice. Precepts in the meaning of the day of the precepts (Pāli: Uposatha; Sk: Upavasatha, Chinese translated as Bo-sa-tha) means pure residence, upbringing, pure growth and good will. Tang Chi (III-A) defines, the day of the precepts is the day of practicing the life of the Arahant (keeping only 8 precepts). In the 37 chapters of the way, the World-Honored One taught: Precepts are the foundation of the four foundations of mindfulness, the four right efforts, the four like-mindedness, the five faculties, the five powers, the seven parts of bodhicitta, and the eight parts of the noble path. For example, soil is the foundation, without it, animals cannot move. In the same way, without precepts, the 37 articles of support cannot be fully cultivated. Precepts enable the practitioner to achieve two goals: not to do evil deeds and to do good deeds. Buddha taught: - "Do not do evil, try to do good, keep your mind pure. That's what the Buddhas teach." (PC 183) - "Be hasty to do good, only for the evil mind. Whenever you are lazy to do good, your mind will love evil at that time". (PC 116) - "Skillly practice the righteous law, do not do evil deeds. Those who practice the Dharma will be happy in this life, happy in the next life." (PC 169) "Whoever destroys evil by good deeds, that person is the light that illuminates the world, like the moon out of the clouds." (PC 173) "It is better not to do evil deeds, to do evil is to experience suffering, to do good to be more, to do good to have a happy life." (PC 314) Good and evil (unwholesome) are two opposing categories. These two categories are clearly defined by the Buddha: "Greed is unwholesome, non-greed is wholesome; hatred is unwholesome, non-hatred is wholesome; killing is unwholesome, not killing is wholesome; giving up taking what is not given is wholesome; misconduct in sensual pleasures is unwholesome. abstaining from sexual misconduct is wholesome; lying is unwholesome; abstaining from lying is wholesome; two-toned speech is unwholesome; abstaining from double-tongued speech is wholesome; evil speech is unwholesome; abstaining from speech Evil words are wholesome; censure is unwholesome, abandoning lust is wholesome; wrong views are unwholesome, abandoning wrong views is wholesome . The lifestyle that brings happiness is a good life, a moral life. So the Buddha always advises us to do all the good deeds we can do, no matter how small; abstain from all evil deeds, even small ones. - "Not for myself nor for others to do evil things, not to seek a son, to be rich or to plot the world's affairs to do evil, not to seek prosperity for myself by unrighteous means. the virtuous, the wise, and the righteous." (PC 84) - "Do not despise small evil, thinking that it will not bring me retribution. You must know that even a drop of water will fill the pot for a long time. The reason why fools are full of crimes is because they accumulate little by little." (PC 121) - "Do not despise small good things, thinking that they will not lead to retribution for us. You must know that even a drop of water will fill the pot for a long time. The reason for the wise to be perfect is by accumulating little by little." (PC 122) The Buddha promoted good karma right now, and according to the law of cause and effect, good retribution will follow. This is the practical meaning of Buddhist ethics. No killing : Not killing means not killing people and animals, not endorsing killing, encouraging others to kill; but on the contrary must liberate. This is because humans and animals are always afraid of death. We all consider our lives precious and absolute treasures. If someone plots harm, I'm ready to fight back to protect my life. And we also know that all kinds of things value their lives just as much as we do. According to justice, what we do not want should not be done to another person or to another species. Confucius himself also taught: "The record is not lustful, the test object is human"?!. Buddha forbids killing is respecting life, respecting justice. He taught: "Everyone is afraid of knives and sticks, everyone is afraid of death, think in your own heart, don't kill, don't tell to kill." (PC 129) "Everyone is afraid of knives and sticks, everyone likes to live, think in your heart, don't kill, don't tell to kill". (PC 130) The precept not to kill is not molded for practitioners to grow loving-kindness "ie evil deeds". Compassion is completely selfless love. This is one of the essential elements of Buddhism (more on that later). We cannot kill each other in the same red blood and the same salty tears. Let's spread unselfish love for each other. Only love makes life happy; Only love can help people stand up in this miserable and unhappy life. If all the humans in the world didn't kill, there would be no war. And people will live a more peaceful life, more in harmony with all things. Therefore, the Buddha has repeatedly encouraged and praised the non-killing and criticized the killing: "Whoever prays for his own happiness, but harms others with knives and sticks, will not be at peace." (PC 131) "He who prays for his own happiness, but does not harm others with knives and sticks, will be at peace". (PC 132) "Whoever strictly keeps body and mind pure, restrains and overcomes vigorously on the path of holy life, does not harm living beings with knives and sticks, that person is a brahmin, a recluse, a bhikkhu." (PC 142) "If you kill living beings, you will not be called a sage; if you do not kill living beings, you will be called a sage". (PC 270) "Disciple Kieu Da la, must always be self-aware, no matter day or night, always enjoy the unkillable." (PC 300) "Abandoning all his staff, he does not kill himself, does not tell others to kill all sentient beings, strong or weak; such a person is called a Brahmin." (PC 405) No theft : Robbery is a dishonest act that society cannot accept. The Buddha taught, even if a leaf or a blade of grass, people do not give, do not take. Thus, we can infer larger objects. There are many forms of theft and robbery: relying heavily on people's cliques; Relying on power to make money for the weak, catching people while in need, usury, hoarding speculation to sell at black market prices. Using tricks to stalk and steal from people; underweight, under-measurement, tax evasion, tax evasion; someone else's gain without trying to give it back etc.. In short, any form of dishonestly taking from people is called theft. It is because of that greed that family discord, neighbors quarrel, world war. So the Buddha said: "If the world were to have the splendor of a king's chariot, only fools would be lustful among those who see it, but the wise wouldn't mind." (PC 171) Rich possessions only harm the fool, not to bridge to the other shore. A fool is harmed by his wealth, just as he harms others because of his wealth. (PC 355) "For something that is bad or good, long or short, coarse or fine, which one must not take, is called a Brahmin." (PC 409) The Buddha's precept against stealing was to prevent greed. If we don't steal, we can cultivate compassion and avoid the karma of revenge. People often say: "Money is the lifeline". Thus, those who rob people are plundering people's blood and bones, killing people's lives. Therefore, if we steal, then we are the ones who disobey our conscience. Thieves, if not punished by the law of the world, cannot escape the law of cause and effect. Before being caught, thieves have to find hundreds of ways to escape, living in the dark. When caught, thieves must be bound, interrogated, imprisoned, locked up. My fate was to endure extreme pain and suffering, making my family, parents, wife and children also sad and ashamed. People who do not steal will create mutual trust in the community they live in. Therefore, everyone feels peace and happiness. As in Thap Thien sutra says, if you stay away from stealing, you can: "1. Lots of property - king, enemy, water, fire, unfilial children cannot be destroyed; 2. Loved by many people; 3. Not being looked down on by people; 4. Being praised by many people; 5. A good reputation spreads; 6. Being in the midst of the masses is not afraid; 7. Not being worried about harm; 8. Property, strength, security, and talent. commentary; 9. Always keep the mind of giving; 10. When you die, you will be born in heaven, if you dedicate the Bodhi fruit, you will become a Buddha. war, water, fire, unfilial children cannot be destroyed; 2. Loved by many people; 3. Not be looked down upon by people; 4. Many people praise; 5. A good voice spreads around; 6. Not afraid in the midst of the masses; 7. No worries about harm; 8. Assets, strength, stability, and the ability to argue; 9. Usually keep the mind of giving; 10. If you die, you will be born in heaven, if you dedicate the Bodhi fruit, you will become a Buddha." war, water, fire, unfilial children cannot be destroyed; 2. Loved by many people; 3. Not be looked down upon by people; 4. Many people praise; 5. A good voice spreads around; 6. Not afraid in the midst of the masses; 7. No worries about harm; 8. Assets, strength, stability, and argumentative skills; 9. Usually keep the mind of giving; 10. If you die, you will be born in heaven, if you dedicate the Bodhi fruit, you will become a Buddha." No adultery: Buddhism does not raise the question of the origin of existence, including the source of morality. Because, all existence is dependently arisen without self-nature. But in relative terms, Buddhism recognizes suffering caused by craving, clinging, and ignorance. The point is to quell individual suffering. Among them, love is the most important milestone. However, in the house precepts, the Buddha only forbade sexual misconduct. That is, not living with someone who is not your wife or husband. Even if you are your husband or wife, communicating at the wrong time, in the wrong place and not in moderation is also considered adultery. In short, male and female relationships that are not recognized by law and custom are considered adultery. More subtly, we should not be distracted by color, think unjustly, or play around. This is a condition to ensure family happiness, safety and social stability. There is nothing more unhappy than having to live in a family with an illicit relationship. Unfair acts between the relationship of one of the spouses will lead to quarrels, jealousy, beatings; disrupt family happiness; lead to divorce; If children can live with their mother, they will lose their father's love; if they live with their father, they will lose their mother's love. Moreover, children will easily go to the indulgence and perversion of social evils. Besides, people do not care; Disparaged villages, distant friends, tarnished reputation. The Buddha forbade adultery out of respect for justice. Everyone has a warm and happy family. If everyone could keep this precept, there would be no people in society who would destroy their family, no one would humiliate people's sects, and no people would lead people's wives on the path of lust. As we see in reality, there is no enmity more intense than the enmity caused by deceit or sedition about love. Murders happen every day, mostly as a result of adultery. Therefore, for lay people, the Buddha skillfully taught a happy and peaceful family life: "If you let go of your wife, you will have to fall into four tribulations: sin, sleep restlessly, be criticized, and fall into hell". (PC 309) "Unfortunately, fallen to evil beasts, often afraid of little joy, the king commits a grave sin. So, do not follow his wife". (PC 310) Particularly for monastic goods, the Buddha taught that lust should be completely stopped. Because lust is the cause that leads to fall, reincarnation in samsara. The heavier the craving, the tighter the bondage, thereby increasing suffering. The motive of craving is delusion, relying on ignorance and selfishness to love. Therefore, craving only makes oneself and others suffer. If love is prevented or denied, love turns into hatred. If love is satisfied, the more infatuation, the more blind. Buddhist teachings aim to be free from suffering; the main cause of suffering is craving. Therefore, Buddhism teaches to abstain from craving and praises those who abstain from craving as follows: "Even if it rained down on gold and silver, it wouldn't satisfy lust. The wise know that lust has little pleasure, but suffers a lot. Therefore, even if you have pleasures in the world, you should not give birth to desire. The death of the Perfectly Enlightened One wishes only to eliminate craving." (PC 186, 187) Leaving home to end all craving is difficult, staying at home is difficult, not being friends but living together is suffering, going back and forth in samsara is suffering. So don't go through that cycle of birth and death. (PC 302) In this world, if you are bound by craving, your sufferings will increase, like the silla that meets the rain. (PC 335) In this world, if you can conquer the craving that is difficult to overcome, then sorrow will naturally fall like the water of a lotus leaf. (PC 336) "This is the good that I tell you: put all your energies into uprooting the root of lust, just as one who wants to get rid of the sage must uproot it. Do not let the devil do you. as harmful as reeds in flood water". (PC 337) "Cutting down a tree without digging out all its deep roots will still give birth to the tree. If you cut down on craving but not clean the root, suffering will still arise again." (PC 338) "Those who maintain the axis of desire, struggle like rabbits caught in a net. The more attached to afflictions, the longer they will suffer." (PC 342) "Those who maintain the axis of desire, struggle like rabbits caught in a net. The Bhikkhus, because of their desire for celibacy, must try to leave their own desires". (PC 343) Those who are infatuated with lust, drifting along with lust, plunge themselves into the net of bondage, like a spider caught in a net. Those who are free of attachments and are no longer attached will leave all suffering and wander freely. (PC 347) Like the water of a lotus leaf, like a mustard seed placed on the tip of a needle, so are those who do not indulge in lust. We call them Brahmins. (PC 401) Not to be confused with the secular world, not to be confused with the clergy, to leave the home life to leave the craving. That is called Brahmin. (PC 404) Do not speak insincere words (oral precept): Suffice it to say, don't lie, don't say double-tongued, don't talk nonsense, don't say harsh words. That is, to speak the truth, should not come to this person to say this, to others to say that, should not exaggerate the problem with flowery words to seduce others, should not use harsh words to scold others . Speech is one of the means of communication. Nowadays, there are many communication languages ​​- symbols, modern communication systems. The news will be spread quickly and widely. We need to respect the truth when disseminating information so as not to cause anger or confusion among others. Buddhism values ​​honest speech, gentle speech, to bring trust, understanding and a peaceful and happy life. Let's try to imagine a life where people are always lying to each other. Can they trust each other to collaborate and live together; Or do they always look at each other, look at each other with doubts and always be on guard - Don't know whether to believe in someone or not... More than that, more educated people write books, write magazines. Refusing each other, insulting each other...There are times when they make wrong inferences and speak unjustly to others, making other people bitter for life, unjust, angry...In life, some people say no. , not saying yes, speaking eloquent and deceitful words, forming a confusing morality that people often call "hypocrisy". They treat each other like a good heart. But no, on the contrary, their hearts are extremely sinister. That's why folk have a saying: "The Buddha's speech is the mind of the snake". it's not exaggerated really. Keeping the oral precept brings about respect for the truth, mutual trust and social stability. In the law novice said: "The sorcerer behaves, the government is in the middle of the mouth, the reason for the slaying is because of the evil language". That is, people in the world put a hammer in their mouth. The reason why they kill themselves is because of evil words.” Therefore, the World-Honored One taught: "Do not speak harsh words, when you use harsh words to others, others will also use harsh words to you. It is pity that angry and cruel words only cause you pain when you bear them like knives and sticks. never mind". (PC 133) "If you were as quiet as a mule in the face of harsh words and arguments, you would have walked freely on the Nirvana path, the other person could no longer argue with you." (PC 134) Those who violate the One Vehicle Way, those who love to speak falsely, and those who do not believe in an afterlife, there is no evil that they cannot do. (PC 176) "Often speaking falsely, doing and saying no, those who create those two karmas will die together and fall into hell." (PC 306) "Speaking only truthfully and helpfully, not using harsh words that offend others, is called a Brahmin." (PC 408) We are living in illusion. Therefore, if we want to have a real peaceful life, we must try to break that illusion. If you can't do that, but you also pile up the illusion of lies and deceit, life will become more and more crazy. In which, the main motivation of lies is selfishness, cruelty, always wanting to harm people to satisfy their dark desires. However, that person who deceives, deceives and fabricates will have to suffer because of himself, sometimes the king will have a grudge, sometimes he will have to go bankrupt. Therefore, those who violate the oral precept are those who have killed the love in their hearts. Once compassion is gone, that is, the main driving force leading to a good life is gone, then the danger of evil and evil things arises. So, in order to live a happy life, we should keep the precepts about the mouth. Do not drink alcohol: That is, all the intoxicating substances are not allowed to drink. Until, toxic substances that make people infatuated are not injected or smoked. I myself do not use, do not tell others, do not encourage, force others to use. It can be said that alcohol is more dangerous than poison. If you drink a cup of poison, you will die immediately, but only one body will die now. After drinking alcohol, there is a risk of losing the wisdom of many lives, many lives. Although drinking in itself is not a sin like killing, stealing, etc., it can be the cause for other sins to arise. Once drunk, any crime can be committed, as the following story: There was a farmer who was plowing the field, and suddenly saw a huge, strange god, trying to kill him. He was terrified and cried and begged for his life. The evil god said: "If you do one of these three things, I will spare you: either kill your father, or kill your mother, or drink all the wine on your table." The farmer thought for a moment and then replied: - Please give me a liter of wine. After hearing that, the evil god made a satisfied expression and disappeared. At noon that day, the farmer came home to see a liter of wine that his dear grandfather had bought to treat guests, because the family was about to have an anniversary. He quickly grabbed it and gulped it down. His father saw the insolent son, grabbed a stick and charged at him. At this point, the yeast has penetrated. He no longer knew right from wrong, snatched his father's stick and beat him to death. The mother ran to hug her child screaming. He hasn't vented his anger yet, beaten up his mother. The village ran over to arrest him to lead him to the mandarin for killing his father and beating his mother. When he woke up, he realized that drinking was the heaviest of the three things that the evil god had forced him to do. The story above sounds like a myth. Here we do not consider the fiction of the story model but about the content conveyed as well as its meaning. Alcohol has made people blind, dark. Surely, all of us will choose to work like a farmer without even thinking about the consequences of drinking alcohol on the reality of human life. Therefore, if you keep the precept to drink alcohol, then: you will not lose money, your body will be less sick, you will not be cruel to kill, your anger will be less, your wisdom will increase, and your life will be long. If so, the family is happy, the children are less sick, the society is harmonious, the race is strong. These are the basic precepts. The Buddha formulated these five things for both lay people as well as monastics. They are the foundation to form a higher character of those who keep the 10 precepts, 250 precepts, 348 precepts... However, non-believers should also keep the above precepts, because this is the moral foundation for an entire life. society, a community. No matter which society or country wants to be strong and prosperous, these can be applied. The scriptures teach: "In this world, whoever kills, or lies, or steals, or commits adultery, or indulges in alcohol; whoever engages in such acts has excavated his own good roots right here in this world." (PC 246, 247) As mentioned, Buddhism is a religion that focuses on happiness and peace of life. Actions and words must be enlightened by wisdom. Therefore, in the precepts created by the Buddha, depending on each precept, there are declarations, false statements, upholds, and violations, as long as human life is healthy and happy. Therefore, depending on the case, we should use cunning means, that is, we can violate one of the above commandments that bring greater and better benefits to the majority. For example: killing a criminal to save many people; thieves in Arabia are still considered heroes; go to the green building to advise and neutralize the tourists to return to a good lifestyle; lying does not harm anyone but can save others; drinking alcohol to treat illness... Also on that basis, All actions are created by body and speech, not a single action without the participation of consciousness. Mind is the clue to good and evil deeds. In the scriptures teach: "Among all dharmas, the mind takes the lead, the mind dominates, the mind creates. If one speaks or acts with a defiled mind, suffering will follow karma like a wheel that follows the trail of an animal." (PC 1) "Among all dharmas, the mind takes the lead, the mind dominates, the mind creates. If you speak or act with a pure mind. Joy will follow karma, like a shadow following a picture." (PC 2) The polluted mind here is the mind of greed, hatred, and delusion. A pure mind is a mind without greed, without hatred, without delusion. Therefore, if we want to control our body and speech, we need to control our mind, not allowing greed, hatred, and delusion to arise. In this world of ignorance, greed, hatred, and delusion are the root of all sins. Mankind's most poisonous enemy is greed, i.e. attachment, clinging to what is called "me" or "mine". All bad karma happens because of greed. When hindered by greed, anger and enmity. We are always choosing, either to enjoy what is pleasing, or to hate what is displeasing. At will, love and cling. The heart is discontent, repelling, anger, hatred. Greed often urges us to cling to sensual pleasures such as eating, drinking, sleeping, money, fame, beauty..., and looking for ways to satisfy lust. Aversion makes us angry, sometimes to the point of trying to destroy what we don't like. When we destroy the self and no longer accept the "me", we realize that all is temporary and all is governed by the law of impermanence. At that time, greed, hatred, and delusion will naturally disappear, no more. Greed, hatred, and delusion are clearly stated by the Buddha: "There is no fire like the fire of lust, no attachment like anger, no net tied with the net of ignorance, no river as drowned as the river of craving." (PC 251) As we step up the ladder of spiritual evolution, we gradually give up attachment, gross and subtle, all forms of clinging to what concerns 'me' and 'mine'. At that point the meditator naturally despises sensual pleasures, gradually puts an end to all forms of attachment, and one fine day completely extinguishes the fire of greed. Anger is an innate nature that is also difficult to treat. Sanskrit Vayàpàda , connotes anger, malice, dissatisfaction, hatred. Anger mind not only corrodes the person with that mind but also negatively affects the people around. Si is a state without wisdom. It is always present. However, delusion is most evident only when greed and hatred are subdued. Greed, hatred, and delusion are called the three poisons by the Buddha. They destroy all good roots - Because of greed, hatred, and delusion, the world is at war, and the family is at odds. To become a good person, a person with high morals, we must overcome greed, hatred, and delusion in ourselves, make our own island: "Winning thousands of troops on the battlefield is not equal to winning by yourself. Those who win by themselves are the most glorious warriors." (PC 103) "Winning oneself is more glorious than winning others. If you want to win against yourself, you must restrain your greed." (PC 104) "You yourself make a support for yourself, but how can others rely on it? If you practice well by yourself, you will reach a magical refuge." (PC 160) Those are the practical teachings of the Buddha's precepts. And precept is the premise for samadhi. (b) Determination. Concentration ( Sammadhi - P) - also translated as Tam-ma-de (or Chi), is only for the state of mind that is attentive, focused on a certain object, object, or expression in order to pay attention to the mind. not be disturbed, disturbed or scattered due to subjective and objective impacts. Meditation is the path to ultimate enlightenment. Therefore, the Buddha taught his disciples many methods through the sutras, especially through the Four Foundations of Mindfulness. "This is the only way to make sentient beings pure, to help overcome sorrow and lamentation, to end suffering and grief, to attain truth, to realize Nirvana, which is the four foundations of mindfulness" (TB I, P. 56). "In order to get rid of the three cankers or (the smuggle of sex, the smuggle of possessions, the canker of ignorance), the four foundations of mindfulness need to be cultivated." Bhikkhus, you live by upholding the precepts,... Then you abide in the precepts, abide in the precepts, and practice the four foundations of mindfulness." Bhikkhus, when you have the other precepts of purity and right view, you should follow the precepts to practice the four foundations of mindfulness in three ways: enthusiasm, mindfulness, and awareness; conquer the greed in life. "Concentrating on in-breath and out-breath is a holy abode, a brahmin abiding, and a Tathagata abode." "The World-Honored One, during the rainy season, settled in mindfulness of breathing in and out. The bhikkhus learned to practice mindfulness of breathing in and out in order to eliminate taints, and the Arhats made it perfect. Mindfulness of breathing in and out breathing in order to be in the present moment." (According to Samyutta V, P. 334, 335) Meditation is the path of renunciation, the path of peace. When practicing meditation, meditators will feel liberation depending on the level of practice from low to high, from gross to subtle. It is the path of continuously leaving, continuously becoming aware, and continuously renouncing attainments in order to continuously attain higher peaceful, liberated states of mind. Therefore, concentration is a necessary spiritual discipline for cultivators to deal with distracted, lethargic, and distracted mind. With concentration, we are always aware, paying attention to the activities of body and speech. Therefore, keeping and purifying the mind (or concentration) is the moral foundation, which is absolutely necessary to bring happiness and peace to mankind. That is why, the Buddha taught the practice of meditation and the overcoming of distractions with the following words: "Not letting go leads to immortality, letting loose leads to death, those who don't let loose will not die, those who let loose will live like a zombie". (PC 21) "The wise know for sure, so they should try to follow the rule of not letting go. If they don't let go, they will be at peace in the holy realms". (PC 22) "Thanks to patience, vigorous practice of meditation, the wise are liberated and secure, entering the unsurpassed NB". (PC 23) "If you don't let go, try, be enthusiastic, mindful, stoic, follow the pure conduct, live according to the Dharma, the more good your reputation will grow". (PC 24) "With effort, enthusiasm, not letting go, self-control, the wise create an island for themselves, which no tide can drown". (PC 25) "Those who are dull and ignorant indulge in distraction, but the wise keep their minds not to let go, just as a rich man treasures treasures." (PC 26) "Don't bury yourself loosely, don't indulge in sensual pleasures, just stay awake and meditate to hope for great peace". (PC 27) "By eliminating all distractions, the wise have no fear. The Holy Sage steps up to the wisdom floor, seeing a fool still has many fears, like going to a high mountain, looking down at all things in his face. soil". (PC 28) "Thanks to not letting go, Ma-gra is master of the gods. Can't let go of people who praise, let go of people who despise them." (PC 30) "Bhikkhus often like not to let loose, or are afraid of seeing looseness. I liken them to a red flame that consumes all fetters big and small." (PC 31) "Bhikkhus who often like not to let loose, or are afraid of seeing lethargy. I know they are close to Nirvana, certainly not falling down as easily as before". (PC 32) "Disciple Kieu Dap Ma, must always be self-aware, no matter day or night, always prefer to practice meditation." (PC 301) "You scare your efforts! The Tathagata only teaches the way to enlightenment. The bondage of the demon king will unleash your meditation power and be liberated." (PC 276) "Like a city in the border area, protected inside and out. Protect yourself, too, for a moment, don't let go. Every moment you let go, you will fall into hell for a moment." (PC 315) "If you can tame your eyes, make it better; if you can control your ears, make it better; if you can tame your nose, make it better; if you can control your tongue, make it better; if you can tame your body, make it better; if you can tame your mind, make it better; If you can subdue everything, that's good. Any bhikkhu who can subdue everything will be liberated from suffering." (PC 360, 361) "You should warn yourself, you should reflect on yourself! Self-protection and mindfulness are the monks who live in peace." (PC 379) And Concentration is the basis for the arising of Wisdom. (c) Tue. The ultimate aim of Buddhism is to attain enlightenment through wisdom. The content of wisdom is the entire teaching that the Buddha preached for 45 years, concentrated in the teaching of Dependent Origination and the teaching of the Four Noble Truths. It includes both the study of precepts and the study of concentration, or the teachings of the Four Truths and Dependent Origination. Thus, the study of wisdom is the thorough understanding of the four truths (suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering), and the understanding of dependent origination (perceiving that dharmas are vi in ​​this world are due to many factors, due to many causes and conditions that come into being, and also because of causes and conditions that cease). Understand that such is the nature of dharmas. All dharmas are impermanent, non-self, outside the creation of the "supreme" one. Therefore, one should not be converted to mountain gods and tree gods because of fear and insecurity. "Because of fear and insecurity, they come to take refuge in the mountain god, in the forest, in the temple to worship the god, but that is not a safe refuge, the ultimate refuge. Those who take refuge like that will suffer suffering. On the contrary, turning to the Buddha, the Dharma, and the Sangha, developing true wisdom, understanding the four truths: knowing suffering, knowing the causes of suffering, knowing the cessation of suffering, knowing the eight factors of the holy land that eradicates suffering. safe refuge, is the ultimate refuge. Who can take refuge like that, free from suffering." (PC 188, 189, 190, 191, 192) Wisdom here is seeing the truth of life, seeing the truth about life and the universe; it never considers things by feeling, by guessing, by feeling; but it looks at things and phenomena through the experience of meditation practice and enters right concentration, right view. Buddha taught: "Those whose mind is not settled, who do not understand the true dharma, and whose faith is not firm, wisdom is difficult to attain." (PC 38) Intelligence can be clearly divided into 3 types: - The first type: Wisdom arises by listening to the teachings of others (sutamaya-pannà). - The second type: Wisdom according to the way of knowing arising from inference (cintamaya-pannà). - The third type: Wisdom acquired by meditation to be enlightened, clear (bhàvanàmaya-pannà). The first two types only give us insight into worldly reasoning. Because of those two methods, we can only understand things within the scope that philosophy can understand such as distinguishing good and evil; what to do, what not to do; do not be mistaken, counter-righteous: "The non-truth thinks it's true, the real sees it's not-truth, thinking in a perverse way, such a person can't reach the truth." (PC 11) "Truth thinks is true, untruthful knows is untruthful, just thinking rightly, such a person quickly attains the truth". (PC 12) Rude behavior is not the behavior of those who worship the Dharma. Therefore, the wise need to distinguish between right and wrong." (PC 256) As for the third type, it is through meditation that we can intuitively realize truths that are beyond the scope of reason. Bhàvanà, or the state of being focused on the subject of meditation, is not a drowsy, negative state of mind; It's an effort, flexibility, positive. It is through meditation that we can transcend all physical realms, through meditation we can put ourselves in a disciplined life, self-control of body and mind, self-enlightenment and complete insight. Meditation is a tonic for both the mind and the mind. This kind of wisdom was mentioned and praised a lot by the Buddha: "Living a hundred years without seeing the dharma of impermanence arising and passing away is not equal to living one day and seeing the dharma of impermanence arising and passing away." (PC 113) "Living for a hundred years without seeing the Way is pure and unconditioned, is not as good as living for a day and seeing the Way of the pure and unconditioned". (PC 114) "Living a hundred years without seeing the supreme dharma is not equal to living a day and seeing the supreme dharma". (PC 115) "The swan can only fly in midair, the person with supernatural powers can only fly off the ground, only the wise who eliminate the demons can fly out of this world." (PC 175) "Forms are impermanent", when examined in this way by wisdom, one will be free from suffering. That is the pure path" (PC 277) "All formations are suffering", when being examined by wisdom like that, one is weary of suffering. That is the pure path. (PC 278) All dharmas are selfless, and when they are examined by wisdom like this, they will be free from suffering. This is the path of purity.” (PC 279) Thus, unstained wisdom is different from worldly wisdom or worldly knowledge. Unscrupulous wisdom is the path to complete liberation, a source of peaceful life, true happiness; but worldly wisdom is just a helping factor. Precepts - Concentration - Wisdom, the three subjects of unscrupulous learning, are only found in the teachings of the Buddha. These three subjects help practitioners to overcome the bondage of afflictions, to be completely free; It is a means to help practitioners not fall into the three realms of Desire, Form Realm, and Formless Realm, the mind is not bound by all taints, and does not stop at meritorious deeds. On the basis of analysis, it can be said that the human world gives birth to concentration, and the human world develops wisdom. But in fact, Precepts - Concentration - Wisdom have a dialectical logical relationship, coincide with cause and effect and are closely related to each other like a closed circle, inseparable from each other. Therefore, the Buddha has repeatedly preached the Dharma with Precepts - Concentration - Wisdom; which we need to develop almost synchronously according to each person's ability. Meaning of life, moral values ​​emphasized by the Buddha: "Living for a hundred years and breaking the precepts, not practicing meditation, is not equal to living a day but maintaining the precepts and practicing meditation." (PC 110) "Remember, you should try to repent like a horse that has had or has more whips. Take right faith, pure precepts, diligence, tam - ma - ground (meditation), knowledge discriminating the right dharma, and being well-balanced in order to achieve this goal. spend immeasurable suffering". (PC 144) II. 2) Good virtues. Mining a mine is a difficult thing; to find a mine of diamonds, oil or other precious fuel, people have to spend a lot of money and effort; had to go through many hardships, sometimes even endangering his life, to dig deep into the ground. Likewise, those who wish to take advantage of the precious opportunity of being born as a human; If you want to exploit the precious treasure that is hidden in your heart, you must try your best to wash away the remaining bad habits, develop virtue, aim for nobility and purity - To do so, each person must persevere. , effort, processing, patience... Anger (dosa) is an extremely destructive bad habit. Facing anger is the heart of "loving-kindness" (mettà), a gentle and gentle virtue that makes people sublime. Violence (himsà) is another vice that has caused many serious crimes and atrocities in the world. The mind "compassion" (karuna) is the medicine that can eliminate violence. Jealousy (issà) is poison for the body, the driving force that pushes people into dirty competitions and dangerous disputes. The most magical and effective remedy for jealousy is the mind "happy" (mudità). Clinging to what is pleasing and being unsatisfied with what is displeasing causes the mind to lose its composure. The development of equanimity (upekkhā) will cause the above two evils to gradually disappear. These are the qualities that help people become good, fulfilled, and lead a saintly way of life. If each person tries to practice for himself, regardless of religion, race, male or female, etc., each person will become an ideal citizen in a peaceful world. Loving-kindness (mettà). The literal meaning of mettà is something that softens the heart. Mettà is the mood of a good friend. Metta is the sincere wish for all sentient beings to be happy and healthy. Mettà is sometimes defined as the sincere desire of a sincere friend to want his friend to be happy and happy. Loving-kindness is not carnal love, nor is it attachment to anyone. Sex and attachment are the source of many afflictions. Loving-kindness is not just love exclusive to one's neighbour. Because, people with loving-kindness do not distinguish between relatives and nuns. Loving-kindness is not just a brotherhood between people, but must embrace all sentient beings, without distinction. Because, animals, our ill-fated friends need our help and love too. In short, loving-kindness is vast, generous, and even toward oneself as well as toward those close to us, those we don't know, and those who hold a grudge against us. Having compassion for others does not mean forgetting yourself. To sacrifice oneself for any good is another noble virtue; Non-attachment of self is also another kind of noble mind. These are delicate notions that should not be confused. Those who practice loving-kindness to the extreme will find themselves identified with all sentient beings; There is no longer any difference between me and other people. The so-called "I" gradually expands and spreads throughout the universe. All divisions are dissolved, disappearing like mist in the morning sun. Everything becomes one, the same, the same. Since loving-kindness is all-pervasive, anger, ill will, animosity, and hatred cannot arise. Conversely, hatred cannot contain mettà. Therefore, the Buddha taught: "Don't forget about your own interests for the sake of others. People who know how to take care of their own interests often focus on things that benefit everyone." (PC 166) Not only extinguishing anger, loving-kindness also destroys the seeds of unwholesome thoughts towards others. People with loving-kindness never think of harming, degrading, or disparaging anyone, never fearing anyone, and never scaring anyone. The indirect enemy that often disguises itself as a friend of loving-kindness in an unexpectedly profound way is self-cherishing affection. If the concept is not correct, loving-kindness easily becomes attachment. It acts like someone hiding in a deep forest or behind a mountainside waiting to harm others. Loving-kindness only creates peace and happiness. When we look in the mirror, if our face is happy and gentle, its reflection will be gentle and cheerful. On the other hand, if our face is frowning, its reflection is also frowning. Likewise, the outside world is a reflection of man's good or bad thought acts. Bad people can only look at the faults of others. As we know, there are bad points in the best people; but in the worst person there are also good points - "human is not perfect". Why do we look for the evil and sinful parts of us and not pay attention to the good parts of people? If everyone saw the good side of each other, how happy mankind would be. More than that, we should bring loving-kindness to those who are malicious towards us, if any. Show loving-kindness to those you consider hostile. Take a peaceful attitude against discordant gestures, as the Buddha taught: "Glad I live without enmity among the hostile. Among the hostile, I live without enmity." (PC 197) Compassion (Karunà). Compassion is the driving force that makes the mind vibrate before the suffering of others, which can ease the suffering of others. The characteristic of compassion is the desire to help others to be free from suffering. The heart of a compassionate person is really tender. On a day that can't help others, compassion is not satisfied. Sometimes in order to ease the suffering of others, compassionate people do not hesitate to sacrifice their lives. It is in compassion that one can be completely selfless in service. People with compassion do not live for themselves but live for others, always looking for opportunities to help life. However, they never expect to repay the favor. The objects of compassion are the poor, the hungry, the needy, the sick, the lonely, the ignorant, the cowardly. Those who lead a dirty, careless life are the kind of people who need the compassion of noble hearts, regardless of men or women; regardless of race, class, religion... The rich have the duty to help the poor in material terms. The spiritually rich also have the duty to help the spiritually poor, even though he may be a rich man. Money from the forest and silver sea alone does not create complete happiness; treasure treasures do not bring peace to the spirit. Peace of mind is only due to the moral treasure. Sinful licentious people are more merciful to the noble moralists, for they are mentally ill. We should not despise or reject these weak people, for they have gone astray. On the contrary, we should compassionately guide them back to the right path. Compassion should embrace all suffering beings. But especially for those who are mentally ill, we should have special compassion and wholeheartedly help and lead them back to the right path. Like the Buddha in the past for Ambapali, a woman lost in the wanderlust. And wholeheartedly save Angulimala, the cruel murderer, trying to harm him. Later, both of them followed Him and completely changed their personalities. Inside each person, no matter how bad, there are hidden good qualities. Sometimes just the right words, at the right time, can change a person completely. Like King Àsoka in the past, so brutal that people at that time called him "Asoka, a sinner". However, when he heard the right words of a young Sadi teacher, he completely changed his temper, Compassion does not recognize the power and authority of people considered by society to be superior. We should also realize that the "compassion" mind of Buddhism is not a mere tear called mercy. The indirect enemy of compassion is sorrow and defilement (domanassa). Loving-kindness and compassion often go together. People living with compassion, all hatred in this world will disappear. "In this world, it's not hatred that can eliminate hatred. Only compassion can eliminate hatred. That is the law of thousands of collection." (PC 5) Mind joy (Mudità). Joy is not a state of mere pleasure, nor is it a feeling specific to a person. Joy is joy in the happiness of others, in the success of all living beings. Jealousy is the direct enemy of joy. It is joy that dispels envy. Jealousy is incredibly destructive. There are many people who get annoyed when they see or hear other people successfully accomplish a job; Happy to see others fail. He cannot stand the success of others. They try to destroy and distort the truth to disparage the person instead of cheering to celebrate his victory. A person with a joyful mind will directly benefit more from that mind than others, because a happy mind does not harbor jealousy. Therefore, they never hinder progress and disturb the well-being of others. Like loving-kindness, rejoicing towards relatives and relatives is easy to detect, but difficult to manifest in front of enemies. Indeed, ordinary people never show joy in the joy of their enemies. Jealousy also motivates them to do extremely cruel things. That is the sinful nature of worldly people. If compared with loving-kindness and compassion, joy is even more difficult to practice. To have a happy mind, you must have a strong will and try your best. Are Easterners genuinely satisfied with Western prosperity? Are Westerners honestly satisfied with Eastern prosperity? Is one country happy to see that the other is at peace? Is this race happy to note that other races are growing up in a peaceful settlement? Although the purpose of religions is to develop the moral spirit. Yet, is one sect happy to see another sect's spiritual influence expand dramatically? One religion is jealous of another. This part of the earth is jealous of the other side. This organization is jealous of that organization. Students are jealous of each other. Sisters and brothers envy each other. To create peace and happiness in individual and collective life and rise to live a pure and noble life, Buddhists should practice rejoicing: "Glad I live without enmity among the hostile. Among the hostile, I live without enmity." (PC 197) (linked to page 30) Equanimity (Upekkha). Sanskrit Upekkha comes from two roots "upa" and "ikkha". Upa is right, righteous, impartial. Ikkha means seeing, perceiving, inferring. So, upekkhà is seeing rightly, judging rightly, deducing impartially, ie neither hate nor attachment; neither liked nor displeased. Equanimity here does not mean coldness, indifference, not caring about the world, nor the feeling of no sign, not liking nor defilement. Noble people always keep their mind calm in the face of contempt, slander, and curses. Moral, pure people are often criticized and reprimanded. They often keep their calm mind. Winning and losing, success and failure, suffering and happiness are common occurrences in life that move people's hearts. It's fun to be praised, it's sad to be reprimanded. That is common sense. In the midst of that world's ups and downs, the Buddha taught us to always be calm, practice equanimity, as solid as a rock standing in the sky; stable like an elephant, like a ferocious tiger. We should not tremble in fear of noises or tongues. For example, the wind blows across the net without being caught in the net. Even though we live in the market of people, we are not attached to the illusory and impermanent pleasures of life. Like a lotus flower from the mud and turbid water, beyond all the charms of the world, we must live clean, pure, always calm and happy. Although we live in the marketplace of people, we are not attached to the illusory and impermanent pleasures of life. Like a lotus flower from the mud and turbid water, beyond all the charms of the world, we must live clean, pure, always calm and happy. Although we live in the marketplace of people, we are not attached to the illusory and impermanent pleasures of life. Like a lotus flower from the mud and turbid water, beyond all the charms of the world, we must live clean, pure, always calm and happy. The direct enemy of equanimity is attachment (ràga) and the indirect enemy of equanimity is apathy, a cold attitude that turns away from the world. Equanimity shuns craving and discontent. A dispassionate, equanimous, and peaceful attitude are important characteristics of equanimity. A person with equanimity is neither delighted in pleasure nor resentful in affliction. A person with equanimity treats sinners and saints equally. The Buddha always praised and encouraged his disciples to practice equanimity: "Like a strong mountain that is never shaken by the wind, like a slander or praise that never moves the wise." (PC 81) "Good people are often separated without discussing the lustful thing. The wise no longer think about joy and worry, so they are not moved because of suffering and happiness." (PC 83) "Victory is enmity, defeat is suffering; not caring about victory, will make peace and happiness." (PC 201) "Do not associate with likable people, do not associate with undesirable people. Not being able to meet loved ones is suffering, meeting people with grudges is also suffering. So don't fall in love, because being in love with separation is suffering. If there are no thoughts of love and hate, nothing can be bound." (PC 210, 211) "Abandon the past, present, and future and cross to the other shore; the mind is liberated from everything, no longer subject to birth and old age." (PC 348) Those who want to become perfect and compassionate work for the well-being of all. Every day, it is advisable to develop and cultivate the above virtues. One who cultivates virtue is a blessing to mankind. Those who achieve the above actions in the Buddha are called Brahmins. "In the midst of hostile people, but not attached to them. In the midst of aggressive people, holding sticks and keeping a peaceful temperament. In the midst of people who are attached but not attached. Such a person is called a Brahmin." II. 3) Buddhist ethical lifestyle. If the history of mankind from ancient to modern times is full of wars and crimes, the Buddha's compassion, compassion and equanimity, only saving suffering and ending suffering, is a call for peace and a precious asset. of humanity. He has established precepts, concentration, and wisdom for us to practice in order to bring happiness to ourselves and others. The Buddha was the one who established social order by justice. The life of a layman is mentioned in quite detail by the Buddha. He helps them live ethically from within themselves, their families, and society. In addition to the precepts outlined before, the Buddha also taught how to deal with each other in daily life. For monastics, those who vow to live their whole lives in the precepts of the Buddha. However, for lay people, in addition to the five precepts, the Buddha also focused on many other aspects in the family as well as in society. It can be said that precepts include obligations to do (caritta) and things to avoid. Like the Way of being a parent, a child, a wife, a husband, a student, a teacher, a friend, a duty to those who eat and those who stay at home... For people at home. A child has a duty to his father: - Must take care of and provide adequate supplies for parents. - Do the work for parents. - How to have a moral style to keep the family's honor. - Be worthy to inherit the legacy of your father. - To make offerings and dedicate merits to relatives who have passed. In life, it's fun to be respectful of a good mother, to care for a father is to be happy, to care for a monk is to be happy, to take care of a saint is to be happy. (PC.332) Parents must love their children and have the duty to: - Advise and prevent children from doing evil. - Remind and guide your child to always go on the right path. - Create for your children a righteous life. - When the children grow up, get married in a worthy way. - Timely redistribute to your children your share of the property. Students have the duty to the teacher: - Always show respect (when you pass by, you have to get up,...) - Look after the teacher. - Listen carefully to the teacher's instructions. - When you need help, wholeheartedly help. - Respectfully accept the teacher's instructions. The teacher must know how to love his students and have the duty to: - Try to teach students to respect discipline. - Try to make the righteous game be taught. - Teach relevant science and engineering subjects. - Tien leads him into his circle of friends so that he can interact with his close friends. - Train the game to make a perfect person in every way. A husband towards his wife has the following obligations: - Always gentle, peaceful. - Never show contempt. - Always be loyal to your wife. - Hand over power to the wife. - Shop for your wife's jewelry. A wife must love her husband and have the duty to: - Fulfill the duties in the house. - Be kind and cheerful with your husband's relatives. - Always be loyal to your husband. - Take care of jewelry, carefully take care of possessions in the house. - Always be diligent and never give up on work. A good friend, towards close friends, has the duty to: - Generosity, leniency. - Speak politely and calmly. - Willing to work right for close friends. Seeing someone in need, he immediately reached out to help, not waiting to beg. - Have a spirit of equality. - Always be honest. If you meet a friend who is kind, rich in wisdom, you can overcome danger; be glad to go with them. (PC. 328) A friend who is treated as such is obligated to: - Protect you in loneliness, save you in a fall. - When your property is left unattended, wholeheartedly protecting, not letting you be damaged. - If you are in a crisis, wholeheartedly embrace and make yourself your refuge. - Do not leave friends alone in danger. - To your family, always be polite and humble. For a person who eats people in the house, there is a duty: - Do not delegate overwork. - Remuneration and adequate food. - When sick, wholeheartedly take care. - Share delicious dishes and strange objects. - Do not overtime. Employees must love their owners and have the following obligations: - Wake up before the master. - Sleep behind the master. - Only take or use the things given by the owner. - To do the housework wholeheartedly. - Preserving the reputation of the owner, making the homeowner's name spread far and wide. Buddhism is the current practical religion. What the Buddha said brings happiness and peace to life. These are things that any householder should know and practice to ensure peace and harmony not only for the family but also for the whole society. The life of the monastic. Monks are pedagogues, true pioneers who live lives in accordance with the Buddha's teachings. Therefore, in order to control cravings for food and to keep the mind light and happy, monastics must live a simple and frugal life. A life of luxury will turn people into slaves of ambition. Practitioners should stay celibate, because all their energies are thus fully preserved so that they can be used for spiritual and moral cultivation for themselves and for others. Practitioners must also control speech actions and restrain the six senses closely. Thus, diligence will motivate the practitioner to renounce worldly pleasures and accept the monastic life. The brave and mindful, the mind does not like to stay at home; Like wild geese, they leave the pond without regret. (PC 91) Lam Da is a very happy scene for the Arahants, but people do not like it; on the contrary, sensual pleasures are a favorite scene for people of the world, and the Arahant shuns them. (PC 99) Realizing that material luxuries are illusory and that material pleasures do not create real happiness, the practitioner voluntarily abandons all worldly careers to put on the golden robe and try to fit himself into a perfect lifestyle. clean. However, it is not the outer appearance but the inner purification and exemplary life that make a person pure. Change is from the inside out, not the outside. The fragrance of the flowers of the dandelion, the dajala, or the magnolia flower cannot fly against the wind, only the scent of the virtues of a righteous person, even though it is against the wind, it still flies in all directions. (PC 54) The incense of the sandalwood, the incense of the lotus, the incense of the agarwood, the incense of the green lotus, of all the incense, the fragrance of virtue alone is the best." (PC 55) The incense of the sandalwood, the incense of the da-la-la, are all wonderful fragrances, but not as good as the incense of virtue, which permeates the gods. (PC 56) A bhikkhu must keep the four noble precepts: - Pàtimokkha Sìla - Basic precepts. - Indriyasamvara Sìla - Precepts related to the control of 6 senses. - Àjivapàvisudhi Sìla - Precepts related to a pure life. - Paccayusannisita Sìla Precepts are related to the use of necessary things in life. These four types of precepts are collectively known as Sìla Visuddhi (Pure Virtue), the purity of morality, the first of the seven stages of the path of purity (Pure Purity) leading to Nirvana. The Arahants who have completely cut off all taints, are free from greed for food and drink, walk freely in the realm of emptiness, without sign, liberated like birds flying in the middle of nowhere, hard to find traces. (PC 93) A person who is fully virtuous: free from anger, observing the precepts without lust, conquering and attaining the final body, such a person is called a brahmin. (PC 400) The main characteristics of a monastic are chastity, complete celibacy, voluntary poverty, humility, simplicity, selfless service, control, patience, compassion, and gentleness. In addition to learning the teachings of morality, concentration, and wisdom, monastics also have the task of transmitting the quintessence of the Buddhadharma to people, creating faith in them. Therefore, the Buddha taught monastics to treat lay people as follows: - Advise and prevent from going astray on the wrong path. - Reminding and leading on the good path. - End of love. - Teaching the Buddhadharma that he has never heard; explain clearly, the dregs have already been preached. - The line clearly shows the path to peace and happiness. Therefore, the monk must: 1) understand the word well; 2) understand the meaning clearly; 3) understand the dharma; 4) understand the times; 5) understand the assembly; 6) understanding self; 7) understand the basic human life. These are the seven basic points for monastics to achieve liberation by themselves and make their own dreams and blessings for the world. However, the life of a monk, or in other words, the renunciation of worldly pleasures and ambitions, is only an effective means of attaining the path and fruition of Nirvana. Renunciation in itself is not an end. In the face of all the charms of lay life, the lay person who attains enlightenment is certainly more commendable than a bhikkhu who also attains it in the midst of solitude, comfort, and nothing to do. agitated mind. There is a folk saying: That's how the first monk is in the market, the second is in the temple. Therefore, referring to the great deity who attained Arahantship while sitting on an elephant's back, at a solemn table, the Buddha noted: "Whoever strictly keeps body and mind pure, restrains, and overcomes vigorously on the path of the holy life, and does not use knives and sticks to harm living beings, that person is a brahmin, a recluse, a bhikkhu." (PC 142) III. IMPACT OF BUDDHA Ethic ON SOCIAL. On a global scale, our present world, our modern society, is witnessing day by day, hour by hour, miracles emerging from the great wisdom of man. But also on a global scale, our present world, our modern society, is facing every minute and every second the dangers arising from a serious decline in human virtue. Never in the long history of mankind has there been so many, immoral acts of crime. And never in the long history of mankind has it happened so quickly, in the destruction of trees and birds. Furthermore, widespread prostitution, child labor exploitation, etc. Then, other social evils such as addiction, alcoholism...and most of all, diseases Danger, pain of a century like Sida...is raging and threatening our humanity. The above dangers have been explained by the objective effects of modern technological life, by the cruel and lifeless impact of the cold market economy... But, definitively, it remains to be seen. find the root cause in the relaxation, the moral drift of the whole society, in terms of the virtue of each individual. We cannot calmly sit here and let evil run its course, and let millions of innocent beings suffer forever in their bones and flesh; let the green earth become barren and desolate; to let generations of people continue to commit themselves to a shameful death of their own making. By all methods, including the most drastic measures, everyone with a conscience must stand up to save people. Buddhist ethics, an ethics that takes immense love towards humans and all living things as importance; attach importance to alleviating human and animal suffering. In modern terms, it is the morality of a very altruistic humanitarianism. Buddhist ethics is the ethics of a righteous life. In it, people know self-control, know how to control themselves to have a pure life, a life of rejection, boredom of all lowly desires. Buddhist ethics is an ethics that always reminds people to understand the theory of cause and effect as a fair and objective reason. Buddhist ethics is an ethics that thoroughly promotes good from thought to word and action. Regarding the situation of moral deterioration in today's society, we must calmly and objectively comment, it can be said that it is so serious that some people think that there is no cure. Looking closely at our society, politically, there are still many cases of oppression and persecution of cadres and people. In terms of social security, robbery and murder, but many criminals still live leisurely outside of the punishment of the State's laws, some sentenced to prison still insist on freedom as a challenge to everyone. people; in economic terms, cheating, sharing, squandering common property, improperly collecting, appropriating people's savings just blatantly take place; In terms of culture, prostitution, gambling, alcohol are rampant, reactionary culture, debauchery fills the mass market, etc.. untold. Faced with this situation, compared with the five precepts of Buddhist ethics, we clearly see that it is the requirements of those five precepts that are necessary to prevent the flood of unethical behavior, to maintain and strengthen the foundation of the foundation. moral foundation of humanity and the nation. Of course, not everyone becomes a Buddhist. Here it only means that the required content of the five precepts is the basis for building the current social morality. Once people have consciously followed those five precepts, society will reduce wars, crimes, prostitution, drug addiction... Especially drug addiction, if it is relieved by keeping the world will lead to AIDS, the disease of the century will also be reduced, because drug addiction is the basis for very effective transmission of AIDS through blood; If you keep the precept of sexual misconduct, you will not be infected with AIDS through sex. Therefore, In addition, the gap between rich and poor in the world is increasing. Poverty is a prominent issue. The spirit of love, compassion, joy and equanimity of Buddhism will be the link between the rich and the poor, thanks to that spirit of love, compassion, joy and equanimity, people will be happier and more peaceful. Indeed, the outside exchanges give rise to new and complex social problems such as unemployment, uneven population density... Such a situation has created an imbalance in society. From there, the issue of social order and social security needs to be resolved. The Buddhist precepts of killing and stealing are essential for today's social security issues. If only everyone in society kept these basic precepts, the society would be more peaceful and peaceful?! The respect for life of Buddhist ethics is not only limited to humanity but also spreads to plants and living environment. We need to know that humans and the environment have a living, continuous, natural and inseparable relationship. That close connection shows that to mess with the environment means to mess up the lives of individuals. We can see through the current environmental crisis, pollution of air, water, soil etc. has been recorded by books, newspapers etc.. These pollutions are caused by atomic bomb experiments, chemical weapons, toxic gases released from industrial factories, population growth, indiscriminate exploitation of resources, etc.. It is the result of human's lack of responsibility for the environment, which can lead to the extinction of humanity in the very near future. Thus, environmental protection should be implemented as soon as possible. The Buddha taught us the principle of dependent origination, that is, the relationship between people, between people and the environment. In addition, He also taught the principle of cause and effect, that is, people have to bear what they have created. From that awareness, people need to put their thoughts and aspirations to build a lasting society and world. Considering nature as a whole, of which humans and humans are only a part, should not destroy all life on this planet because of a little curiosity, a trivial sensual desire. Humans need to develop in harmony with nature like the development of a part of the body. People need to be aware of that correlation. The Buddha taught us the principle of dependent origination, that is, the relationship between people, between people and the environment. In addition, He also taught the principle of cause and effect, that is, people have to bear what they have created. From that awareness, people need to put their thoughts and aspirations to build a lasting society and world. Considering nature as a whole, of which humans and humans are only a part, should not destroy all life on this planet because of a little curiosity, a trivial sensual desire. Humans need to develop in harmony with nature like the development of a part of the body. People need to be aware of that correlation. The Buddha taught us the principle of dependent origination, that is, the relationship between people, between people and the environment. In addition, He also taught the principle of cause and effect, that is, people have to bear what they have created. From that awareness, people need to put their thoughts and aspirations to build a lasting society and world. Considering nature as a whole, of which humans and humans are only a part, should not destroy all life on this planet because of a little curiosity, a trivial sensual desire. Humans need to develop in harmony with nature like the development of a part of the body. People need to be aware of that correlation. From that awareness, people need to put their thoughts and aspirations to build a lasting society and world. Considering nature as a whole, of which humans and humans are only a part, should not destroy all life on this planet because of a little curiosity, a trivial sensual desire. Humans need to develop in harmony with nature like the development of a part of the body. People need to be aware of that correlation. From that awareness, people need to put their thoughts and aspirations to build a lasting society and world. Considering nature as a whole, of which humans and humans are only a part, should not destroy all life on this planet because of a little curiosity, a trivial sensual desire. Humans need to develop in harmony with nature like the development of a part of the body. People need to be aware of that correlation. Humans need to develop in harmony with nature like the development of a part of the body. People need to be aware of that correlation. Humans need to develop in harmony with nature like the development of a part of the body. People need to be aware of that correlation. Humans cannot live independently of the environment they live in. Therefore, it is necessary to have a responsibility to build a clean and healthy living environment, without harming each other, without harming nature; Like a bee that collects nectar from a flower without harming its fragrance and color, as taught by the Buddha in the Dhammapada, verse 49 is as follows: ... For example, a bee goes to find flowers, only takes honey and then goes, but does not harm taste and color. We need to know what we should and shouldn't do to make the life of mankind more and more developed and happier. C – CONCLUSION The desire for a just, effective, universal morality is always justifiable. The stronger requirement is that absolute love is always burning in each person, causing people to return to find morality in religion. But religion is often full of metaphysical apologetics, establishing dogmas, giving orders, demanding obedience, believing in a supreme being... Buddhism is not a religion in that sense. And Buddhist ethics can be ethical for everyone. Depending on the perspective and perception, each person can partially or completely agree with Buddhist trends and views. But in a society that tends to chase after material possessions, even to worship it, Considering it as almighty, Buddhist views and ethics have had a great effect in educating the masses. Buddhist ethics plays an important role as a system of adjustment to establish social balance in its movement. Not only that, Buddhist ethics also contribute to making individuals closer to each other, knowing how to love each other more. Because of that, life is also less cruel than it is. Ethics is the focus of the education industry in general, of educational psychology in particular, and is the basis for building educational content and teaching methods. Therefore, ethicists have tried to build for people the basic moral foundations that speak of the good and happy life of mankind. However, contemporary educators tend to create a model of the educator. This means ascribing to man a fixed nature and halting his development. The moral nature of man is not something rigid, but it is flexible to bring peace and happiness, because the truth of man and the universe is clearly seen by the Buddha: All dharmas are selfless. . (PC 279) Therefore, Buddhist ethics is an ethical system based on the spirit of no-self. Thereby, it is thought that contemporary education needs to review some points and should be enlightened by the teachings of the Buddha. The Dhammapada speaks very clearly about the basic issues of Buddhist ethics. The writer has introduced the main points that the writer finds very practical to contribute to building a peaceful and peaceful society. Just waiting for the mature thinking and practice of each individual on the way to that good goal. A person living ethically means living a peaceful and happy life. To live ethically is to live honestly, to live in harmony with your true self. A real person is always full of wisdom and good character, not a person full of worries and worries, running back and forth every day on the street, seeming in a hurry like a man running away. Nor is it the man who spends day and night in an almost endless orgy filled with ear-splitting music, amid colors that stimulate the nervous system to the extreme; nor is it a man who lives in power and riches. Because the present person can have everything without happiness, have it all without peace of mind, true happiness. Ethical living is the ideal, peaceful and happy way of life for anyone who has felt the meaninglessness and emptiness of life running after lowly material pleasures, and is looking for a way out. However, the main thing is still the individual's self-training. Others can show us the way, explain and encourage us in training. But they can't do it for us. Buddhism always emphasizes the responsibility of each individual. Each person must be responsible for his or her words, actions and thoughts. Buddhism does not emphasize the prevention of suffering and the cure of suffering outside the individual, which is mainly inside of each of us, ie emphasizing on the subjective element of each person. Therefore, the cultivation of morality is very important for each individual, because society is made up of many individuals. So, starting to treat each individual also means starting to treat the whole society. Showing Buddhist ethics is showing one's moral conduct in life.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.4/12/2021.