LIVING Ethically IS ALL OF OUR RESPONSIBILITIES. Living Ethically is the responsibility of each of us.” This may not surprise the listeners, but makes them worry, make them think; those who have not lived in the Moral lifestyle, consider it. The reason we choose this topic is because we find in the Buddha's teachings a great treasure of moral values ​​that are essential for life. We also want through this topic to confirm the value of true happiness that Buddhism can offer to people and life by emphasizing the role of responsibility. of each individual to the issue of Ethics In addition, some manifestations of modern lifestyle are also the reason for this article. Ethics is a big issue and should be understood as a common issue, requiring everyone's attention and practice as a solution to bring happiness to themselves, their families and society. Of course, Morality does not come about by accident, just as happiness does not come naturally if it is not nurtured. Nor is morality in fancy words defined in one way or another as an ornament to the imagination. Ethics is a way of life and a lifestyle of good, leaving evil to do good, which is expressed through people's living attitudes, behavior and daily contact, from which happiness is expressed. Therefore, Ethics can be seen as synonymous with happiness and should be nurtured as happiness itself. Indeed, those who know how to cultivate Virtue are those who know how to grasp happiness. More than that, Ethics is also the responsibility of each individual to himself as well as to his family and society, because morality is happiness and building happiness for oneself, family and society is the responsibility. of each person. Live an ethical lifestyle, that is, a person with high responsibility in relationships with family and society. Without this sense of responsibility, that is, an unethical lifestyle, not only will that person suffer misfortune, but even his family and society will suffer losses and unhappiness caused by life. caused by him. There is a Vietnamese proverb that says: "A worm makes a pot of soup" must have conveyed this meaning. The Buddhist doctrine of Dependent Origination also clearly states, "When this is present, the other is present". And "When this is not present, the other is absent". This formula speaks of the practice of suffering and the cessation of suffering in the Buddhist teachings, whereby when ignorance, craving, and clinging are present, suffering is present; and vice versa, when ignorance, craving, and clinging are eliminated, suffering ends and there happiness appears. The above interaction law helps us to have a correct view of the intimate relationships between people and people, between individuals, families and society, whereby the happiness of one person is also the happiness of another. another, and the suffering of one is the unhappiness of another. In other words, the life of each of us is always "participating" in everyone's life, directly or indirectly, and certainly there can be no so-called "individual" or "individual" in a single life. sum of these relationships. We want to emphasize this to express the responsibility of each of us towards the issue of Ethics. Indeed, we are still vague about Ethics as if it were a religious creed or a social convention specifically for the beat of each heart, but not a shared responsibility for happiness. of human. The problem raised is not the way Ethics is set for the beat of the heart or the conventions of society, but the common responsibility and happiness of all human beings. The law of correlation does not allow us to think of Ethics as some narrow creed or convention that is acceptable to one person without being followed by another, or furthermore applicable to another. society without being followed by another. That's not the general way of things, and to some extent this speaks to our irresponsible attitude towards the problem of the general well-being of all human beings. We would like to give an example: We are Buddhists living in the context of current Vietnamese society. It is clear that everyone understands that Vietnamese society is progressing and there are many signs of acceleration in the fields of economy, culture, and education. Countries around the world also recognize this and it is a good sign. However, the experience of some countries shows that, when the material life is too full to the point of excess, the moral and spiritual life of people seems to be weakened. Why? It is due to the disproportionate development between the materialistic lifestyle and the moral life, whose consequences are insidious until an explosion is irreversible. This is a sign of a morally irresponsible attitude, the consequences of which are not only borne by a society or a country, but by all nations. Don't let anyone tell you that I drink, drive a car and I will take responsibility for this action. It is not a responsibility in a noble sense, but an irresponsible attitude towards human life and social safety. We would like to give another example: In the context of the family (and this we want to emphasize), the issue of Ethics should be posed as a responsibility for the members of every family. Of course this should be exemplified by the subjective family members. Parents, for example, are the ones who absolutely need to adhere to the Ethical responsibility and guide their children to comply with this responsibility. As we said before, Morality and happiness are one. This reminds us that, as long as we desire happiness (and certainly everyone wants happiness), then the matter of ethical care and upbringing is of utmost importance. Of course, parents will not scold and educate their children's bad habits, if they themselves are not moral examples. A gift of illegal money to a child is not a sign of bestowing love on the child, but a sign of irresponsibility, Ethics and happiness towards the child. Children, too, should not do illegal and unethical things for the sake of supporting their parents. Surely the father and mother will be very distressed when they realize that the last days of their lives are only supported by unhealthy, unclean money of their children. "Hungry for clean tear for flavor" Is it a thought worth saying here? Of course we Buddhists will not allow ourselves to fall into such situations. It is because we have studied and practiced the Dharma of the Buddha. We vow to follow His example by perfecting ourselves, through His teachings on Virtue and true happiness. The precepts we are observing such as not killing, not taking what is not given, not engaging in sexual misconduct, not lying, not drinking are the standard and basic values ​​of a moral and ethical life. happiness. Not killing is a way of life that respects life, cherishes life to be protected, and avoids all worries about destruction. Buddhists vow not to kill, not to harm living things, that is, creating peace for the country. at the same time repel all risks of war destroying human life and all species. This is the first ethical responsibility that Buddhists need to fulfill in order to build happiness for themselves, their families and society. Not taking what is not given is the second ethical responsibility of a Buddhist. Stealing or stealing is an illegal and unethical act that causes unhappiness to oneself, to one's family, and to social disturbance. Taking what is not given takes many different forms. From stealing private property, evading state taxes, to chipping away at public property are terrifying acts of theft. Therefore, Buddhists vow not to take what is not given, which means they are contributing to building a fair and healthy society, creating prestige for a developed country to avoid the risk of inflation. Not engaging in sexual misconduct is a lifestyle that ensures the family happiness of Buddhists. The Buddha, while emphasizing the sweetness, the danger, the renunciation of sensual pleasures, adopted a monogamous lifestyle for Buddhists living a happy family life. However, to ensure that life, His Holiness set forth the third precept, not to engage in sexual misconduct, that is, apart from married life, Buddhists are not allowed to have illicit relations with anyone. somebody else. This is the third ethical responsibility of the Buddhist. It is clear that Buddhists living fully with this lifestyle will avoid the risk of breaking up a happy family life, and at the same time contribute to repelling one of the social evils. Not telling lies is an ethical way of life that helps Buddhists have enough prestige in terms of origin. In human relations, words play an important role. because words are a bridge to help create understanding and sympathy between people and people. However, that statement must be true, truthful, and not false to convince others. A Buddhist who avoids lying, only speaking the truth means that he is creating for himself a firm belief in his ability to convince others with his words. This is the fourth Ethical responsibility of the Buddhist. Not drinking alcohol is a way of life that upholds the clear understanding of Buddhists. Because alcohol makes people lose their clear nature, not self-control in actions, leading to many harmful consequences, so the Buddhist vows not to drink alcohol as a healthy lifestyle to help him have a healthy life. clear ability to focus on all his work. The streets of Vietnam are increasingly filled with beer bars that stimulate passion for many different classes of people. This negatively affects some people, especially young people, because, once falling into alcohol, human dignity is reduced along with increasing social evils. Of course, the best way to limit this is to be aware of each of us (producer, seller, as well as buyer) about the dangers of alcohol and beer and put a lot of effort into that awareness. . Above are the five precepts for a Buddhist that we consider as the five ethical responsibilities that help us build a happy and peaceful lifestyle for ourselves, our family and society. Of course a Buddhist can practice more, as much as possible, of the Buddha's words to develop and enhance one's own moral, happy life. He can go deeper into the Buddha's teachings by practicing the Eight Precepts, cultivating the Ten Good Karmas, or he practices the "Four Foundations of Mindfulness" Meditation every day depending on the time and activity. All of that is recommended. As a principle, however, a Buddhist should be well aware of his precepts and make a great effort to fully implement these five precepts, before he delves into the teachings of the Buddha. Above we have emphasized Ethics is the responsibility of each of us in family and social relationships. We have also pointed out that Ethics is human happiness and in that name advise Buddhists to devote themselves to the Ethical lifestyle by introducing you to the life of practicing the five precepts. Next, we would like to introduce to you an important sutta of the Buddha related to life Personal Ethics, Family Ethics, Social Ethics and hope these teachings will also become responsibilities. Ethical duties are practiced by all Buddhists. The sutta we will present below is taken from the School of Sutras and is called "Suttas of Teachings to Thi Ca La Viet". This is a sutta taught by the Buddha to a young man named Singalaka on the occasion of his alms round in Vajrayana city. First we hear the Buddha's brief teachings: "Singàlaka, for the noble disciple, the four afflictive kammas are eradicated, not doing evil deeds for four reasons, not according to the six causes of squandering wealth. This one, by renouncing the fourteen dharmas, became the protector of the six directions; this one practiced, won the two lives, he has won this life and the next. After the dissolution of the body and death, this person is born in a good destination, in the heavenly realm.” The noble disciple is here to show a Buddhist to live a happy family life. He is a person who has eradicated the four afflictive karmas, that is, a Buddhist who has eradicated the evil deeds of killing, stealing, sexual misconduct, and lying. He does not do bad karma for four reasons. , that is, he does not do evil deeds out of greed, does not do evil deeds out of anger, does not do evil deeds out of ignorance, does not do evil deeds out of fear. , not angry, not delusional, not afraid, so he does not do bad karma according to the four reasons above.Buddhists also give up the six causes of squandering wealth such as: Passion for alcohol causes waste of wealth. produce. Timeless street travel leads to squandering wealth. The cult of the theater caused a waste of property. Passion for gambling leads to squandering wealth. Associating with evil friends leads to squandering wealth. Lazy habits lead to squandering wealth. From the above six causes, the Buddha pointed out the following 36 dangerous cases that show that people's reckless and thoughtless actions are extremely harmful. Regarding passion for alcohol, there are six dangers: Existing property is lost. Growth struggles. Diseases are easy to penetrate. Honor damage. Exposed body. Mental strength is damaged. There are six dangers to traveling on the street at no time, as follows: Unprotected and protected by oneself. Wife and children are not protected. Property is not protected. Suspected of being the author of the crimes. Victims of false rumors. Brought into the body a lot of suffering. The six dangers of lounging around the theater include: Always being carried away by dance. Fascinated by ca. Enthralled by music. Attracted by praise. Fascinated by hand music. Fascinated by the trumpet. Passionate gambling has six dangers such as: If you win, you will have animosity. If you lose, you will be sad. Damaged property. In the hall speech has no effect. Scorned by friends. Marriage is not trusted, because gamblers are not worthy of marriage. Socializing with evil friends has the following six dangers: Associate with gamblers is dangerous. Socializing with delinquents is dangerous. Socializing with an alcoholic is dangerous. It is dangerous to associate with a deceiver. Associating with people is a dangerous fraud. Socializing with violent people is dangerous. Lazy habits have six dangers as follows: Too cold don't work Too hot don't work Too early don't work Too late don't work Make excuses because you're hungry and don't work Make excuses you're full. In his relationship with friends, the Buddha taught Singalaka about four classes of people not to be friends with and four classes of people to befriend. Here he also clearly explains why some people should not make friends, while other people should. Four categories of people should not be friends include: 1. People take everything. These people should not make friends because they are people who give less and ask for more, because they are afraid to do it, for their own benefit, and are people who take everything. 2. People who only know how to speak well. This type of person should not make friends, because that is the person who only knows how to intimately reveal the past, express the intimacy of the uncoming, buy affection with clichés and when having work, show his helplessness. 3. The flatterer. These people should not make friends, because they are those who approve of evil deeds, disapprove of good deeds, praising in front of them and criticizing them behind their backs. 4. Luxury spenders. Such people should not make friends, for that is the one who makes friends when drinking, when traveling the streets at the wrong time, when hanging out in theaters, and when gambling. About four categories of people should be friends include: 1. People who have the heart to help. This type of person should make friends, because it is the person who knows how to protect you when you are unintentionally distracted, to be your refuge when you are afraid and when you have a job, to help you with your wealth. 2. The faithful person. This type of person should make friends, because that is the type of person who is willing to tell you about his secret, knows how to keep your secret, does not abandon you in times of trouble and will sacrifice his life for you. 3. People who advise things benefits. This type of person should make friends, because that's the type of person who helps you prevent evil, encourages you to do good, tells you things you haven't heard, and explains to you the way to happiness and peace. 4. People with compassion. This type of person should make friends, for that is the type of person to share with you when friends are in trouble, rejoice when friends are in luck, prevent gossiping and encourage praise of friends. Finally, the Buddha taught Singalaka about a number of relationships that are accompanied by duties and responsibilities such as: Regarding the relationship between parents and children: Children to their parents have five duties that must be fulfilled. They do the following: Serve their parents, take care of their obligations to their parents, preserve family traditions, protect inherited property, and take care of their parents' funerals when their parents die. In response, parents have five responsibilities towards their children: Preventing their children from doing evil, encourage their children to do good, teach them professions, take care of their children's marriage and give their inheritance in due time. Regarding the relationship between the teacher and the student: A student has five obligations towards the teacher, including: being polite to the teacher, taking care of the teacher, making efforts to study, serving the teacher, and paying attention to career learning. In response, the teacher has five responsibilities towards his students such as: Training the student what he is proficient in, teaching the student how to maintain what needs to be maintained, teaching his student to master the skills. career, reward students and ensure career for students. Regarding the relationship between husband and wife: A husband has five duties towards his wife: respecting his wife, not disrespecting his wife, being faithful to his wife, delegating authority to his wife, and occasionally buying jewelry for her. In response, the wife must perform well her duties as a wife: Skillfully welcoming her husband's relatives, loyal to her husband, skillful in keeping her husband's property, clever and quick in all work. Regarding the relationship between friends: In the relationship between friends, he should live a life of giving, loving speech, taking advantage, working with partners, not deceiving. In return, he is loved by friends, protected in times of unintentional distraction, protected against property, helped by friends in times of danger, helped in difficulty, and respected by friends. in terms of family. Regarding the relationship between the employer and the employee: The employer needs to be responsible for his employees such as: Assigning suitable jobs, taking care of meals and wages, taking care of treatment when sick, sharing delicious food and occasional leave. In response, the employee must fulfill his duties such as: Wake up before the master, go to bed behind the master, content with salary and bonus, do the jobs well, and know how to bring good reputation to the master. Regarding the relationship between sages and disciples: The disciple must be kind to the Sages in terms of body, word and mind, welcoming, respecting, and offering necessary items for the Sages. . Responding to the Sages responsible for the disciple such as: preventing evil deeds, encouraging good deeds, pitying disciples for loving kindness, teaching disciples things that have not been heard, making disciples Purify what he has heard and teach his disciples the good path. We have just introduced a sutta that mentions quite in detail about the ethical life of a Buddhist. It is a lifestyle of abandoning evil and doing good that is expressed in our daily lives through intimate relationships between individuals, families, and society. Obviously, the sutta is only taught in the form of stating some views on good and bad and the relationships between people and people and we do not see the two words "Moral" mentioned here. Indeed, this sutta does not define for us what morality is, but every word and every sentence in the article exudes the vitality of a life. True morality is expressed through consideration and choice of what is good. , unwholesome as well as the full performance of responsibilities and duties for human-to-human relations. And that is Ethics. Thus, the sutta teaches us what the Morality of a Buddha is, and at the same time shows us how to practice it. What should be noted here, however, is not the signs of Virtue found in the suttas, that the manifestations of Ethics are expressed in the daily life of each of us Buddhists. How to make the Ethical value of the sutta come alive, contributing to the building of happiness for individuals, families and society is the responsibility of each of us Buddhists. It is not only today that Ethics has revealed its voice as a necessary condition for human happiness and peace of the country. More than 25 centuries ago, the Buddha spoke of Ethics upholding Ethics and his life was a shining example of Ethics. Indeed, his life of Virtue, Virtue, and Wisdom is forever a shining example of the direction of happiness and peace for each of us. On the occasion of His Holiness's 2543th Birthday, let each of us reassure ourselves of our reverence for the Buddha by placing ourselves in his teachings and making diligent efforts to practice them. It speaks to our reverence for the Buddha, our respect for his teachings. That also speaks to our sense of responsibility for Ethics. Before entering Nirvana, the Buddha left us with important instructions. In order to confirm our faith in the Guru and His teachings, we would like to end this article with His advice on the correct attitude of a disciple to the Tao. His teacher: "Ananda, if there are any bhikkhus, bhikkhunis, male lay people or laywomen who have accomplished the Dhamma and conformed to it, living righteously in the Dharma, practicing the Dharma correctly.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.20.11.2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.