INTRODUCTION.VIETNAMESE TRANLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The Buddha never considered Peace as a gift from nowhere. In His view, Peace is the result of a fierce will, a tenacious struggle, a matter of self-education and self-training, so that people can appreciate Peace as a precious treasure that needs to be cherished. must be done now, on this earth. Thus this booklet serves a common purpose by translating the Buddha's teachings on Peace and human values. Now, with every invention of new techniques of mass murder, with the new threat of atomic bombs and hydrogen bombs, capable of destroying the world, Peace has become the only source of salvation for mankind. . Therefore, the teachings of the Buddha, who is known as the messenger of Peace, need to be reviewed, reflected, applied, and become a way of life for the entire human race. So, we have a few words to introduce to all Buddhists, to those who are interested in the issue of Peace. FOREWORD This volume is intended to present some of the Buddha's teachings on Peace and human values ​​divided into four chapters. Chapter I contains the quintessence of His teachings, His purpose in spreading the Dharma, His attitude towards other religions, His opposing teachings, and His compassion for the Dharma. with sentient beings, towards the World. Chapter II deals with the Dharma, his teachings on five important fundamental issues: 1. Struggle and harmony. 2. Anger and gentleness. 3. Harm and do no harm. 4. Hatred and friendship. 5. Killing and respecting life. Chapter III deals with the Sangha of monks and nuns, and his attention is on building up the basic precepts for the realization of a complete unanimity between the contemplatives. conduct, his advice that his monastic disciples need to live together in complete consensus and his reprimands when the monks do not live according to the Buddha's teachings. Chapter IV introduces two types of people. The kind who favor aggression, strife, war and the people who favor a life of harmony and peace. The first are the evil-doers, the stupid, the dark, and the heedless, living a licentious life. The second class is the class of doing good deeds in terms of body, speech, mind, meditators, sages, and self-regulating people. To highlight the contradiction, each class of people with the opposite class is mentioned side by side. Thus, Level One refers to those who do evil and those who do good. Chapter two introduces the foolish and the wise. The third chapter confronts the disengaged and the self-disciplined. Again, in each chapter, each chapter, there are first general introductions by the editor to each chapter, each chapter, and then excerpts translated in three languages: Pali for those interested Pali and the original, English for English-speaking readers and Vietnamese for Vietnamese readers. As mentioned before, the translations are by no means exhaustive, and many valuable teachings may be left out. But the editor has only hope: This book is a humble tribute to the Buddha's teachings on Peace and a small contribution to the cause of spreading the Dharma that can help us. us today. CHAPTER ONE TRANSLATION OF THE BUDDHA'S TEACHINGS ON PEACE Summing up his 45 years of teaching, the Buddha clearly stated that he only taught two things: Suffering and the cessation of suffering, besides that he taught nothing more. War brings suffering. Peace means the end of suffering. That is why he is called "the messenger of peace". He encouraged his disciples to travel to preach and explain the holy life, for the happiness and well-being of sentient beings, out of compassion for the world, for the benefit, and for the happiness of gods and humans. People. The Buddha made it very clear that the purpose of his teaching was not to argue with other religious leaders and not to compete with opposing theories. There is no contention in his teaching. He just showed the way to enlightenment, and the liberation of all suffering. The Buddha was always full of compassion for all sentient beings. Until he lay down to rest, he was also "Merciful, loving beings" and he preached the Dharma just because of his love for all beings. * * * "Monks, in the past as in the present, I speak only of suffering and the cessation of suffering." (Central Region I. 140) “Go, bhikkhus, for the happiness of the people, for the welfare of the people, out of compassion for the world, for the benefit, for the happiness, for the well-being, of gods and humans. . Don't go with two people in the same place. Monks, preach the Dharma, good in the beginning, good in the middle, good in the end, meaningful and well-written. Proclaim the perfect and pure holy life." (Compatibility I. 128) “Monks, I do not dispute with the world. Only life disputes with Me. Monks, a Dharma-speaker does not argue with anyone in the world." (Similarity III. 165) "World-Honored One, I have heard the following: 'How noble, abiding with loving-kindness'. “World Honored One, the Blessed One witnessed this point in front of me. World-Honored One, the Blessed One abides in loving-kindness" - "Jivaka, the so-called greed, hatred, and delusion, therefore anger arose, that greed, that hatred, that delusion were cut off by the Tathagata, cut off until root, making it like the trunk of a tala tree, making it impossible to be reborn, unable to arise in the future. O Jìvaka, if that is what you mean, then I agree with you." "That's what I mean, venerable sir." (Central Region II. 370A-370B) “When awake without worries, When sleeping without fear Day and night do not arise, Afflictions bother Me. I see no harm, Somewhere in the world. Therefore, I lie down , loving-kindness, loving sentient beings." (Similarly I. 136) “Sāriputta, those who speak righteously will say thus: 'A sentient being, free from delusion, was born into the world for the happiness of the many, for the happiness of the many, out of compassion. for the world, for the benefit, for the happiness, for the well-being of gods and humans.” He will speak of Me righteously as follows: "A sentient being, free from delusion, was born into the world for the happiness of the many, for the happiness of the many, out of compassion for the world. , for happiness, for the well-being of gods and humans." (Central Central I. 83) “He understands all, he expounds the Dharma. Out of love, compassion, For all sentient beings. He lifts the curtain, He has eyes everywhere. No impurities, pure. He lights up the whole world." (Suttas. Shelf 378) CHAPTER TWO TRANSLATIONS ABOUT THE TEACHINGS OF THE BUDDHA PRODUCT 1: FIGHT AND COMFORT The Blessed One pointed out to us that sensual pleasures are the source of struggle, resistance, strife and war. “Another cause of struggle and conflict is the comparison between ourselves and others, considering others as equal to us, better than ourselves, or inferior to ourselves.” One method of calming arguments is awareness, precisely here, "in this argument we are all destructive". There is a case where it is very humiliating, as the Buddha pointed out, of a person who comes to vilify someone who does not slander, scolds someone who does not scold, quarrels with someone who does not cause trouble. All the slander and slander naturally reverted back to the person who scolded. Just as food is offered but the person invited does not accept it, so the food will return to its owner. The Buddha's attitude towards debate is very clear. He did not argue with anyone in the world. He preached only for the purpose of showing the way to the end of suffering. He never claimed that only his Dharma was the truth, and everything else was false. He explained His Dharma clearly to everyone who came to see and see and to judge for themselves. The best way to stay away from arguments and conflicts, the Buddha advises us, is not to give rise to opinions, delusions, and wrong views. And in case they do arise, then the best attitude is not to rejoice, to welcome and to cling to them. This attitude will put an end to struggle, strife, war, and unwholesome states. Every war brings boundless suffering. Victory breeds hatred, defeats taste suffering. Therefore, the best method is not to use war to resolve conflicts, but to find all peaceful means to end disagreements and conflicts. Therefore, the saints who have abandoned the family will not create new bonds. They put an end to all arguments, anyone with anyone. * * * "Again, bhikkhus, with sex as cause, with desire as cause, with desire as cause, with desire as cause, the king contends with the king, the King of kings quarrels with the king of kings, capital, Brahmin competes with Brahmins, homeowners compete with householders; mother competes with children, children compete with mother; father competes with son, son competes with father; brothers contend with brothers; he competes with her; sister competes with him; friends compete with friends. When they engage in disputes, arguments, and disputes, they attack each other with their hands, they attack each other with bricks and stones, they attack each other with sticks, they attack each other with swords. Here they go to death, to near-fatal suffering.” (Central Central I. 87) “Again, bhikkhus, with desire as the cause, with desire as the condition, with desire as the cause, with desire as the cause, they hold spears and shields, they wear bows and arrows, they are arrayed on two faces and Arrows are aimed at each other, knives are thrown at each other, swords are swung at each other. They shot and stabbed each other with arrows, they threw, they stabbed each other with knives, they cut off each other's heads with swords. Here they go to death, to near-fatal suffering.” (Central Central I. 87A) "Equal, win or lose, I think so the struggle begins, All three do not waver, Equal, won't arise". (Compatibility I. 15) “Others do not understand, We here (In this argument) perish. Whoever understands that place, the debate is quieted." (Dhamma. 6) "Wrathful, displeased, the brahmin Akkosaka Bharadvaja went to the Blessed One and, after coming, spoke unkind words, bad language, slandered and taunted the Blessed One. Hearing this, the Blessed One said to the brahmin Akkosaka Bharadvaja: "What do you think, brahmin? Are your blood relatives and friends coming to visit you?" – “Venerable Gotama, from time to time my relatives and friends come to visit me” – “What do you think, brahmin? Do you prepare hard, soft, and tasting foods for them?” “Venerable Gotama, I prepare for them from time to time hard and soft foods and various tastings.” "But, brahmin, if they don't accept it, to whom are these dishes?" - "Venerable Gotama, if they don't accept it, then the food will return to us." "In the same way, brahmin, if you slander us who do not slander, slander us who do not revile, slander us who do not revile, we will not accept the matter. It was from him, at this time Brahmin, it came back to him. This, brahmin, only goes back to you. "Who, brahmin, slanders when he is slandered, reviles when he is reviled, reviles back when he is reviled, in such a time, brahmin, he is considered to have benefited. longevity, shared with Mr. But we do not enjoy it with you, do not share it with you, in this day, brahmins, all these things go back to you, and all things go back to you. stop". (Similarity I. 199) “Friend, according to my teaching, in the world with devas, Maras, and Brahmas, with assemblies of recluses, brahmins, gods and humans, there is no dispute with anyone in the world. ". (Central Central I. 109A) “If, bhikkhus, whatever causes and conditions, certain delusions and delusions haunt a person, if there is nothing here to be joyful, to welcome, to be grasped at, then such is the cessation of covetousness. continuum, the cessation of anger, the cessation of view, the cessation of doubt, the cessation of conceit, the cessation of conditioned craving, the cessation of ignorance, the cessation of Disputing the sword, fighting, avoiding controversy, arguing, resisting, separating, disputing, and false language. It is here that all these evil and unwholesome dharmas are annihilated, leaving no residue.” (Central Central I. 110) "Winning the battle generates hatred, The defeated taste the pain, Those who give up win, lose, Tranquility enjoys peace." (Similarity I. 102) “The Noble One leaves home, Travels without abode; For the people in the village, No consequences. No desires, No vain desires, End all arguments, Anyone with anyone. (Similarity III. 14) * PRODUCT 2: HATE AND METHOD Anger acts as a clamp that grips those who fall under the dominion of anger, and is considered harmful to people. Therefore, it is better not to speak harshly to anyone, for harsh words bring hateful words and even a scepter. also advised not to be angry, because anger crushes evil people, like a mountain of stone crushes people. Therefore, the wise "subdue anger with non-anger". Those who are worthy of the title Brahmin should be friendly amid hostility, moderate in the midst of aggression. Whoever can stop the rising anger is worthy to be a charioteer, and the other who cannot, is only worthy to be called the one who holds the reins loosely. The God-lord, Emperor Shakyamuni, advises the gods not to let anger overwhelm them, and not to let their anger oppose anger, because without anger, they will not harm themselves, others, or both. A wise person who has uprooted anger is worthy of being called a sage. Those who are not angry are truly peaceful. Worse of both is the person being scolded and scolded back. The one who conquers both, conquers himself and conquers others, when he restrains himself, does not scold back. * * * "Which fire is equal to the fire of greed, which attachment is equal to anger, which net is equal to the net of delusion, which river is equal to the river of love". (Dharma Law. 251) “Weeds harm the fields and gardens, Anger harms people, Generosity leaves the yard, Thus reaps great results.” (Dhamma. 357) "Do not speak maliciously, Speak evil, be told back, Woe to angry words, The staff must touch people". (Dhamma. 133) "Bhikkhus, in the past, when the deva Shakyamuni, in the Dharma hall, wanted to calm the gods of the Thirty-three, at that time he uttered this stanza: “Subdue anger, Keep friendships unfading, Do not scold, do not scold, Do not speak with two tongues, Wrath crushes the wicked, Like a mountain of stones crushes people.” (Similarity I. 305) "Fighting anger with no anger, With good defeating unwholesomeness, With charity overcoming lust, with truth conquering falsehood". (Dharma Law. 223) "Friendly in the midst of hostility, Moderate in the midst of aggression, Uncontaminated between pre-infection, I call a Brahmin." (Dhamma. 406) “Whoever can stop anger, Like stopping a rolling cart, I call the driver, Others, take the reins loosely.” (Dharma Law. 222) Monks, in the past, Devas, in the Great Dharma Hall, wanted to calm the gods of the Thirty-three, at that time he uttered this verse: “Do not let anger, Nie subjugate you. Don't let anger, Deal with anger. No anger, no harm, the Noble One dwells forever. Wrath crushes the wicked, Like a mountain of stones crushes people." (Similarity I. 305) "Only those who have completely cut off, uprooted, and eliminated, Those who are wise have destroyed anger. They are called good people." (Dhamma Code. 263) “For the one who is not wrathful, where does Wrath come from? Live tame, right livelihood, Freed by right knowledge, He lived like that, Life is the first President. Being scolded back, Worse than both, Those who are slandered, Not defamed against, He is enough to win the battle, Win for himself, for others He seeks benefits, For both himself and others. And the one who slanders, Self-understanding, calms down." (Similarity I, 200) * PRODUCT 3: HARMFUL AND NO HARMFUL Harming people does not harm anyone, just like blowing dust against the wind, with the result that you yourself have to bear the results of your actions. The Buddha, while observing the minds of all living beings, declared that all beings' love for their own self is supreme. If we love our own self, don't harm someone else's self. All species seek peace. Harming people to pray for their own happiness is really low. Don't harm others is the best policy to bring happiness to yourself. For the Buddha, only those who really do no harm are worthy of the title of "harmless". The Noble One, the wise one, does not harm any living being. Their actions, bodily, verbal or mental, are completely harmless. That is why they are called saints. * * * “Because we think of our own interests, we rob people and harm others, When others rob us; Being harmed, harming people. Fools think thus, When evil is not yet ripe; When evil is ripe, Fools suffer. Killing people being murdered; Winners are winners; Scolding people, people scolding back; Human brain, human brain again. Due to the progress of karma, being harmed, harming people". (Similarity I. 103) “Without contact, there is no touch. When there is contact , there is touch. If it harms someone, there is no harm. There is contact and there is touch. Whoever harms others does not harm, The pure and unpolluted, The fool gathers evil fruit, Like blowing dust against the wind." (Similarity I. 16) “My mind goes everywhere. All the heavens, Ca n't find, Who is better than self. Self to everyone, So dear, So whoever loves self, Do not harm others' self. (Similarity I. 92) "Beings seek peace, Whoever uses a staff to harm others , Seeks his own peace, In the next life he will not be happy." (Dhamma Code. 131) "Beings seek peace, Do not use a staff to harm others, Find your own peace, Enjoy happiness in the next life." (Dhamma. 132) The brahmin Ahimsaka said to the Buddha: "I am Ahimsaka, venerable Gotama. I am Ahimsaka, Venerable Gotama." The Buddha uttered a verse to the brahmin: “The name must be worthy of the person, and the person must be harmless. Who with body, speech, mind, Do not harm anyone. Whoever does not harm others, He is Harmless." (Similarity I. 203) "As for killing living beings, Where is it called a sage? Not harming all sentient beings, New is called sage." (Dhamma. 270) “Whoever lives adorns himself, But calmly subdues. Live persistently in the holy life , Do not harm all living beings. That person is Brahma, Or ascetic, mendicant." (Dharma Law. 142) "The sage does not harm anyone, The body is always tamed, The state of immortality is attained , There is no sorrow." (Dharma Law. 225) * PRODUCT 4: HATE AND FRIENDSHIP The Buddha stated very clearly that, with a mind full of hatred and hostility, such a person cannot understand well, cannot speak well. A person who harbors resentment and resentment will not alleviate his hatred. With mindfulness alone, hatred cannot be eradicated. Only with a mind that delights day and night in harmlessness and with compassion for all sentient beings can such a person put an end to enmity. “The Law of Thousand Collections states that hatred cannot eliminate hatred. Only love can destroy hatred. Therefore, how happy is our life, if we live without enmity among haters.” One who knows how to subdue himself in order to put an end to all hatred, all enmity, such a person attains Nirvana, because in Nirvana there will be no enmity. The Buddha, with compassion, thought that all sentient beings would not delight in hatred. So He will do all he can to alleviate, alleviate and end all enmity and hatred in this world. * * * “Your mind is unclean, And full of hatred, How can you know good? How to say nice? Whoever subdues hatred, He subdues the mind of opposition, Abandoning all hatred, He knows well, He speaks well." (Similarity I. 222) "It won me, it beat me, it beat me, it destroyed me." Whoever embraces that hatred, Hatred cannot be stopped." (Dhamma. 3) "It scolded me, hit me, It won over me, destroyed me." Without embracing that hatred, Hatred is self-contained." (Dhamma. 4) The yakkha Manibhadda went to the Blessed One and uttered this verse: “Good, often mindful, Through mindfulness, happiness grows. With mindfulness, tomorrow is beautiful, Hatred is liberated!" (World Honored One): "It is good, always mindful. Through mindfulness, happiness grows. With mindfulness, tomorrow is beautiful, Hatred has not been liberated. With whom, all day and night, Happy mind, harmless. Loving-kindness, all sentient beings, He has no enmity." (Compatibility I. 260) "Hate destroys hatred, There is no in this life, No hatred destroys hatred Is the law of thousands of collection". (Dhamma. 5) "Happy, we live, Without hatred in the midst of hatred, Among those who hate, I live, without enmity". (Dhamma. 197) "No hatred, no duty, Precepts, no craving, Nie final body, I call Brahmin". (Dhamma. 400) "If you were quiet by yourself, Like a broken bell, You would have attained Nirvana, You would have no anger." (Dhamma. 134) * PRODUCT 5: KILLING AND RESPECT FOR LIFE The Blessed One respects life, any life, even the life of insects and the life of plants. He practiced on his own, not dumping his leftovers on the green grass, or submerging them in water with small insects. The Buddha advised his disciples not to kill living beings to make offerings to the Buddha and his disciples, because if they did, they would accumulate much non-virtue. He clearly stated that killing leads to rebirth in hell, animals, hungry ghosts and the lightest retribution of killing is being born as a human with a short lifespan. Again, killing sentient beings brings fear and hatred in the present and in the future and gives rise to a mind of suffering and a mind of sadness. Therefore, the Buddha advised against killing because all living beings fear punishment, for all sentient beings life is the most precious thing in the world. The first precept of a layperson to uphold is to respect life and not to kill living beings. And a brahmin worthy of the title, a saint worthy of the saint, must exercise this respect for this life completely and completely. * * * “And this leftover food of Mine must be thrown away. If you want, eat. If you don't want to eat; I will throw it where there is no green grass, or I will drown it in water free of all kinds of insects.” (Central Central I. 13-13A) “Jivaka, if someone kills living beings for the sake of the Tathagata, or for the sake of disciples of the Tathagata, that person will accumulate much non-virtue due to five causes. When he says thus: "Go and bring this beast" which is the first cause, he harbors a lot of non-virtue. When that animal is taken away, because it is pulled by the neck, it feels pain and sorrow, which is the second reason, that person accumulates a lot of non-virtue. When it says thus: "Go and kill this beast", that is the third cause, one accumulates much unvirtue. When that animal is killed feeling pain and grief, which is the fourth cause, that person accumulates much non-virtue. When he makes offerings to the Tathagata or a disciple of the Tathagata illegally, which is the fifth cause, he accumulates much non-virtue. O Jivaka, if anyone kills living beings for the sake of the Tathagata or a disciple of the Tathagata, he will accumulate much non-virtue due to these five causes.” (Central Central II. 371A) "Bhikkhus, if killing is done, practiced, fulfilled, brought to hell, will lead to animal beings, to the realm of hungry ghosts. The very light fruit (sabbalahuso) of killing is to become a human with a short life span." (Increased Expenses III A. 230) “Jivaka, those who say thus: “For the sake of the recluse Gotama, they kill living creatures. And the recluse Gotama, even though he knows that he still uses meat that is killed for himself, is made for himself", these people do not speak my own words, they misrepresent Me, not as true, not as real. I say, Jìvaka, in three cases, meat is not used: seeing, hearing and doubting (killing for oneself). I say in these three cases meat is not used. Jìvaka, I say in these three cases, meat is used: not seen, not heard, not suspected (killed for his own sake). Jìvaka, I say in these three cases, meat is used." (Central Central II. 370) “Householder, killing is caused by the condition of killing, which creates fear and hatred in the present, creates fear and hatred in the future, and causes the mind to feel pain and sorrow. Abstaining from killing, does not create fear and hatred in the present, does not create fear and hatred in the future, does not cause the mind to feel pain and sorrow. One who renounces killing pacifies this fear and hatred.” (Increased Expenditure III B. 176) “People fear punishment, People fear death. Take me as an example, Don't kill, don't tell to kill." (Dharma Law. 129) "Here, bhikkhus, the noble disciple thinks thus: 'As long as they live, arahants end up killing life, abstain from killing, give up their staff, and their swords, and know how to commit suicide. precious, benevolent, live compassionately to the happiness of all sentient beings and sentient beings. Today, this night and this day. I also give up killing living beings, abstain from killing, give up my staff, and give up my sword, know the best, have compassion, live compassionately for the happiness of all sentient beings and sentient beings. With this factor, I follow the example of the Arahant, I will practice the day of the precepts." (Increased Expenditure III. 232) "Abandoning the staff towards living beings, Weak or strong, Not killing, not telling to kill, I call Brahmin". (Dhamma. 405) “Here, bhikkhus, the noble disciple abstains from killing, abstaining from killing. Monks, the noble disciple gives up killing, gives fearlessness to immeasurable beings, gives non-hatred to immeasurable beings, gives harmlessness to immeasurable beings. born; Having given to immeasurable beings, without fear, without enmity, without harm, he will receive immeasurable sharing without fear, without enmity, without harm. This, bhikkhus, is the first almsgiving, the great giving, known for the first time, known for a long time, not to be despised by wise recluses or brahmins." (Increased Chi III. A. 229) CHAPTER THREE TRANSLATIONS ABOUT GROWTH When the Buddha established the first Sangha, he paid most attention to the establishment of some basic precepts to ensure a truly harmonious life among the Sangha. Therefore, he taught the six dharmas to be memorized or the six practices of harmony. He advised his disciples to live together in a spirit of joyful harmony like water and milk, looking at each other with sympathetic eyes. When the monks in Kosambi quarreled with each other, the reprimand of the Buddha was harsh and straightforward. The God-lord, Emperor Thich, has great respect for the Sangha, because the Sangha represents the element of "air in the midst of battle, calm in the midst of knives and sticks". Emperor Shakyamuni views these types of people as winning the battle twice, winning the battle for themselves, winning the battle against others, who, when scolded, do not scold in return. The Buddha advised the Male-stilts to make this well-explained Law shine with his patience and gentleness; should live a peaceful and peaceful life, a truly happy life, when your mind achieves peace, peace within yourself, peace in the world. * * * Then the Blessed One said to the bhikkhus: "Bhikkhus, there are these six things to be remembered, forming mutual affection, forming mutual respect, leading to harmony, leading to non-disputing, and to concurrence and unanimity. . What is six? Here, bhikkhus, a bhikkhu abides by bodily conduct towards his fellow Brahmans, both in front and behind. This Dharma needs to be remembered, forming mutual love, forming mutual respect, leading to harmony, leading to non-argument, harmony, and unanimity. Again, bhikkhus, a bhikkhu abides by speech... he abides by mental activity with respect to fellow Brahmans, both in front of him and behind his back. This Dharma needs to be remembered, forming mutual love, forming mutual respect, leading to harmony, leading to non-argument, harmony and unanimity. Again, bhikkhus, with regard to material possessions obtained in the dhamma, rightly, up to those obtained in a bowl, A bhikkhu is not someone who does not share the material received like that, must be someone who shares and uses it with his virtuous companions. It's France… (as above) ... leading to no argument, harmony, consensus. Again, bhikkhus, with regard to the precepts there is no transgression, no blemish, no stain, no impurity, liberated, praised by the wise, free from attachment, brought to Meditating, the Male-stilts lived successfully in those precepts with fellow Brahmans both in front and behind. This Dharma… (as above)… in harmony, in agreement. Again, bhikkhus, with regard to the views, belonging to the Noble One, capable of leading upwards, leading the right practitioner to the cessation of suffering, a bhikkhu lives thus achieving such knowledge, with fellow Brahmans, both in front and behind. This Dharma needs to be remembered, forming mutual love, forming mutual respect, leading to harmony, leading to non-argument, harmony, and unanimity. There are, bhikkhus, these six dharmas which should be kept in mind, forming mutual affection, forming mutual respect, leading to harmony, leading to non-dispute, concord, and unanimity. (Central Region I. 321 B) "How do you, Anuruddhas, live in harmony, rejoicing together like water and milk, living looking at each other with sympathetic eyes?" “Here, venerable sir, we think thus: 'How beneficial for me! How good would it be for me to live with such accomplices of the holy life?” Therefore, for these fellow holy ones, I arise from bodily karma, in front of and behind my back, I arise from verbal karma in front of and behind my back, I arise from mental karma in front and behind. back. Therefore, venerable sir, we think thus: "Let us renounce our own mind and live according to the minds of these venerable ones. And, venerable sir, I renounce my own mind and live according to the minds of those venerable ones. World-Honored One, we have different bodies, but we are like one mind." (Central Central I. 206) “Bhikkhus, what do you think? While the monks live competing, arguing, fighting, wounding each other with weapons of their mouth, while the monks take refuge from the body with respect to their fellow Brahmins both in front and behind? Do the monks take refuge in the conduct of their fellow Brahmans, both in front of them and behind their backs? Do you take refuge in mindfulness with respect to your fellow Brahmans both in front of and behind your back?" - "Venerable Sir, no". Thus, bhikkhus, you have accepted that, while you live competing, arguing, fighting, wounding each other with weapons of your mouth, while at the same time you do not rest from bodily actions towards others. fellow Brahmins both in front of and behind, do not abide from the verbal conduct towards fellow Brahmins both in front and behind, not abiding from the mind of practice towards fellow Brahmans both in front of and behind. So, you fools, what do you know, what do you see, the Masters live competing, arguing, fighting, wounding each other with weapons of the tongue, and the Masters do not sympathize with each other, do not accept each other. reconcile. Thus, you fools, you will suffer misfortune and suffering for a long time." (Central Central I. 321A-321B) (Thich Emperor): "The gods fight the Asura, the Humans wage war together, the Air war makes war. Calm in the midst of swords and sticks, Not attached to attachments, So I pay respects to them." (Compatibility I. 299 – 300) Sakka king of the gods uttered these verses: “He who is full of strength, Tolerating the weak, That Ring is the supreme, Always tolerating the weak. The strength of fools, Considered strength, When the strength of the strong is called weaker? Strong people uphold the dharma, Do not respond with words. Being scolded, berated back, Evil is more severe. Get scolded, don't scold back Win win twice, Win yourself and others". (Compatible with I. 280-281) "The brahmin is tranquil, Always living in peace, Not passing through desires, Pure salary, not born of medicine, All cravings are destroyed, Heart suffering and pain is subdued, Tranquility lives in peace, Mind is at peace. jar ". (Similarity I. 265) "The Tathagata, the Enlightened One, has mercy on all sentient beings, Who refuses to accept, Sins revealed, Inner anger, fond of anger, Hatred more firmly. I don't like hatred, I confess your sins." (Similarity I. 29) CHAPTER FOUR TEACHINGS ABOUT THE WAR FRIENDS AND THE PEACEFUL PEOPLE PRODUCT 1: The Evil and the Good. Generally speaking, there are two types of people in life. The type of person who is prone to quarrels, likes to quarrel, and has a tendency to war. There are people who are inclined to live in harmony, rejoicing in friendship, and inclined to peace. In the first class, it is possible to classify the wicked, the foolish, and the libertine. In the second category of people are classified as good people, intelligent people, and people who know how to live and control. The Buddha made a clear distinction between good and evil, advising all his disciples not to do evil, to do good deeds and to keep their minds pure. He knew that doing evil was easy, doing good was more difficult, but his disciples had to choose between evil and good, because the wicked must go to hell and suffer a lot; and the good will go to heaven and enjoy a happy life. Besides, the Good One shines like Snow Mountain with his good deeds. And the evil people of the time of the black curtain covered like an arrow shot in the dark night. Therefore, the Buddha advised us not to be friends with evil people, only friendly with good friends. He pointed out that, if we want to live, we must avoid evil like poison, because an unscathed hand can hold poison without harm. The Dharma of the Good is not lost, but it follows the doer to where the good actions lead. Good deeds greet doers when going from one world to another, like relatives welcoming a loved one who has just returned from afar. Thus, the problem posed is very clear and unequivocal. Good and evil are created by ourselves. Evil leads to quarrels, aggression and war. And good leads to peace, friendship and peace. * * * "Do not do all evil, Accomplish good deeds, Keep the mind pure, It is the teachings of the Buddhas". (Dhamma. 183) “It is easy to do evil, And self-destructive things, But for good and good, it is supremely difficult to do.” (Dhamma. 163) “Evil deeds should not be done. After doing, suffer. Virtue should be done, Done, no repentance". (Dhamma, 314) “Some give birth to fetuses. The wicked are born in hell. Good people go to the heavens, and the untainted attains Nirvana.” (Dharma Law. 126) "Though the good are far away, As clear as the snow mountain, The wicked, though here, are never seen, Like an arrow shot at night." (Dhamma. 304) “Whoever uses good deeds, Dispels evil karma, Will shine in this world, Like the moon freed from clouds.” (Dhamma. 173) “Do not be with an evil friend, Do not be with a lowly person, Be with a good friend, Be with a superior person.” (Dhamma Code. 78) "Few companions, many possessions. Merchants avoid dangerous roads. If you want to live, avoid poison. Avoid such evil." (Dhamma. 123) “Hands are not injured, Can handle poison, Uninjured, avoid poison, Do not do, do not do evil”. (Dharma Law. 124) “Like a splendid king's chariot, which eventually decays and ages, This body will eventually grow old. There is only the Dharma of the Good, Not suffering from old age. Thus, the Supreme Being speaks for the Good." (Dhamma. 151) "Long time guests abroad, Safe return from afar, Relatives and friends, Welcoming welcome". (Dhamma. 219) "In the same way, meritorious deeds, Welcoming those who do good, Life after life, As a relative greets." (Dhamma. 220) “Doing evil by yourself, Contaminating yourself. I myself do not do evil, I make myself pure. Pure, impure, All by themselves, No one is pure." (Dharma Law. 165) * PRODUCT 2: Idiots and Wise Men. The Buddha saw clearly the different attitudes of the foolish and the wise towards this world. Fools are greedy, deluded and become slaves to this world. But the wise have no passions, no attachments, and act like masters of the world. But the Buddha's statement, that fear, despair, calamity arise only for the foolish, not for the wise, is a stark warning to all of us. Then the Buddha went on to declare that fools behave in such a way that the ego becomes the enemy. And when fame comes to the fool, the fool suffers unhappiness and suffering. The wise have different actions. The wise one who is diligent among the distracted, awake among the sleepers, steps forward like a galloping horse, leaving behind the weak and foolish. The wise conquer Ma and Mara, shape their righteous mind, practice Meditation, Persevere diligently and thereby enjoy the happiness of Nibbāna. With his wisdom, this world's luminous Wisdom consists of blind and ignorant ordinary people. The Wise One stands upright like a fragrant and beautiful lotus flower, born from a pile of rubbish thrown on the main road. Happiness Nirvana and happiness Peace come only to the wise, never to the fool. * * * "Come and see this world, Like a splendid king's chariot, Fools indulge in it, The wise indulge in it". (Dharma Law. 171) “Monks, if any fear arises, it arises for the foolish, not for the wise. If disappointments arise, they arise for the foolish, not for the wise. If calamities arise, they arise for the foolish, not for the wise.” (Central Region III. 188) “The fool lacks wisdom, The Self is the enemy. Doing bad karma is not good, You have to suffer bitter results. (Dhamma. 66) “It suffers its own misfortune, When fame comes to the fool, Luck is damaged, Brain is broken.” (Dhamma. 72) "Essentially in the midst of distraction, Awake in the midst of confusion, A wise man is like a galloping horse, Leaving behind a cowardly horse". (Dhamma. 29) “Like a swan in flight, God soars through the sky. Conquer Ma, Ma Quan , The wise escape from this life". (Dhamma. 175) "The mind is flustered and fluctuating, Difficult to maintain, difficult to capture, A wise person makes his mind straight, Like a craftsman, making arrows". (Dhamma. 33) "Those who constantly practice Meditation, Always persevere and diligently, The wise enjoy Nirvana, The yoke is secure and unsurpassed." (Dhamma. 23) “As in a pile of filthy garbage, Thrown on the main road, There the lotus blooms, Clean and pleasing to the eyes” (Dharma. 58) "So too among the multitudes of beings, Impure, blind, and worldly, Disciple of the Righteous, Radiant with wisdom." (Dhamma. 59) * PRODUCT 3: LEADING PERSONS AND SELF-THE PEOPLE. The Buddha knew well the mind and tendency of sentient beings. He knew that a fool specializes in living a loose and loose life, while a wise person is not distracted, like preserving precious possessions. Therefore, He advised the wise, with effort, without distraction, well-controlled, to build an island by themselves that the floodwaters cannot overwhelm. Those who formerly lived indiscriminately now live without distraction will shine in this world like the moon freed from the clouds. For the Buddha, a man who conquers thousands of enemies on the battlefield cannot be compared with a man who has conquered himself, because self-conquest is the ultimate victory. A person who is in control of himself often lives in control. And a well-controlled and subdued self becomes a valuable and reliable fulcrum, which is hard to find. A person who sits alone, walks alone without boredom, knows how to control himself, such a person can live comfortably in the deep forest. Such a person will be a trustworthy Teacher, for he will then be able to subdue himself well and then teach others to be well subdued. Therefore, the Buddha advised each person to tame himself. Only those who are good at self-regulation, those who are not distracted, know the way to stop arguing, quarreling, and aggression, and know how to live in harmony, friendliness, and live happily in peace. * * * “They are stupid, wicked, Specialized in living a licentious life. A wise person is not distracted, Like keeping precious possessions." (Dhamma. 26) "Striving, not hesitating, Self- disciplined, well controlled, The wise build islands, Floods are difficult to overwhelm". (Dhamma. 25) "Whoever lives loosely first, After living without distraction, Will shine in this world Like the moon freed from the clouds." (Dharma Law. 172) "Even on the battlefield, Victory over thousands of enemy troops, Self-defeating is better, Truly the ultimate victory." (Dhamma. 103) “Better to win by yourself, Than to win over others. Those who are good at subduing themselves, often live in self-control." (Dhamma. 104) “Relying on my own, There is no other fulcrum. By skillfully taming oneself , it is difficult to gain support.” (Dhamma. 160) “Protect yourself, rely on yourself. So subdue yourself, Like a lover of a gentle horse." (Dhamma. 380) “He who lies alone, is alone , is not bored, he is alone. He lives comfortably, In the deep and quiet forest. (Dhamma. 305) “Do to yourself, as you teach others. Skillfully self-regulating, manipulating people, Difficult, self-regulating". (Dhamma. 159) "A water ruler, a water- manager, an arrow maker , a tetanus carpenter, a self-regulator, a self-regulator".END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.9/12/2021.