CHINESE APPENDIX

KNOWLEDGE ISSUES

THE BUDDHISM OF THE BUDDHA

East Asians often have worship practices, not just worship at the communal house, pagoda, or temple, which they worship at home. The worshiping tradition is a fine custom, but if it is not understood and does not do the right thing, it becomes a form of superstition. Buddhism called superstition is the precepts (sīlabatupādāna).

The meaning of worship is a custom when worship is to show respect, admiration, and gratitude. Buddhists worship the Buddha by honoring an enlightened One who outlines the path of enlightenment for sentient beings who practice rebirth;the masses worship a king or a general for admiring a hero who has benefited the country; Descendants of grandparents and grandparents to parents for their deep gratitude to those who gave birth to themselves ...

If worshiping by believing that sacred worship is a blessing, it is superstitious. The righteous Buddhist does not worship with such a concept.

On the form of worship at home: For Buddhists should only set up two altars are the altar of the Buddha (the Southern Buddhists only worship or Buddha statue, because the teacher y), ancestor altars (grandfather, grandmother, father, mother or relatives are past). The location of the altar is the most important place in the house, either in the middle of the house, or in the living room, or in a separate room, the altar should be placed higher than the altar of the ancestors.

The altar decoration: On the altar of the Buddha should only put a incense burner, lamps, a fresh flower vase, can design more light bulbs for the light. On the ancestors altar as well as the Buddhist altar and can add a plate of fruit (large plates to the fruit). Theravada Buddhism does not use the gas of the beak, so Buddhists of Nam Tong do not worship the beak on the altar.

Ritual worship: In the house has set up worship places, especially the Buddhist worship, Buddhists should worship two daily - morning and evening. Following ritual:

- Offering flowers (at least twice a month, full moon and 30); or flower canvas, nylon flowers are also.

- Each evening to burn incense, light three compressed incense on each church.

At the time of offering incense, pay homage to the Buddha 3 bow (the first one is the intention of the Buddha praised the degree of self-enlightenment, the second, the ritual appeal of the teachings were perfected by the Buddha, Raising them to the Dharma practice of the Buddha).

If every family in the line of practice, every morning or morning, the Buddhist family in the chanting ceremony of the Three Jewels and the practice of thought.

On the occasions of celebrating at home, such as wishful thinking, prayers, raised boys, anniversaries ... there are some to go home to make offerings, decorate the altar, incense, fruit Make offerings increase.

The Theravada Buddhists just offered offerings on incense sticks, incense lamps, flowers, aromatic oils, and no offerings on the altar of the Buddha.

In short, Buddhists worship the Buddha at home with the intention of paying homage, and also to remind ourselves to follow the Buddha's example; Worship must have the right meaning with right understanding, not follow superstition.

PROBLEM OF THE BUDDHIST

Buddhists are laypeople, should have rituals appropriate to their role.

When Buddhists socialize with outside society, follow common rituals that people often do, such as shaking hands, crossed arms nodding, etc .. Vietnamese people do not ritual greetings with Typical forms, depending on the level of each person.

When Buddhist contact with the religious should have religious rituals, the most beautiful form is hands folded salute. This form is common in Buddhist countries such as India, Burma, Thailand, Cambodia, Laos, etc. .. people greet each other by hand. Buddhists should not say that the hand of the secular clergy e broke tent tam guilty; That's just a social etiquette.Buddhists meet each other should greet each other, or when someone wrapped his hand to greet me, I must bow to meet the ceremony; So you have to.

When Buddhists meet monks, one of the following four rituals can be applied:

Abhivāda, there are three ways of bowing with five bodies touching the ground, squatting, bowing and bowing. The monk prostrated monks at the temple and when the monks arrived; But do not worship when the monk is sleeping or he is busy working, or he is not dressed up.

2. Stand up to welcome (Uṭṭhāna), gesture to stand up from the seat when the monk is coming. This ritual is applicable at all times; Buddhists sitting in the house or at the bus stop or public meeting place when the monk approached showed reverence by standing up, without bowing. That is also called right.

3- Hands folded (Añjalīkamma), hands clasped hands facing the monk standing in front. This ritual can also be applied at all times; Buddhists come to the temple to meet the monks are in working status or not wearing uniforms, he can hand greets; Even if you meet the monks in public, he can also fold his hands without saying.

4. Sāmīcikamma, showing polite gesture in addition to the three rituals. This situation is easy to implement in all circumstances; a Buddhist who is traveling on a boat, carrying, carrying, carrying, carrying ... no hands free to worship if meeting the monk, then just nods greeting, or eyes with a smile , or say hello, or give way ... that is also the expression of reverence.

In short, the Buddhist ritual of course must have, because the Buddhist is a virtuous person, whose virtuous person is cultured, ritual is one of the cultural forms. However, there are rituals, but not so subtle as to make others uncomfortable; To be flexible, perform proper rituals. Reverence or politeness is derived from good heart.

THE BACKGROUND OF THE PHENATE

Layman's clothing has a variety of patterns, depending on the age, according to ethnicity.

Buddhists in social activities, clothes as you like, whatever. But do not overdo it, unworthy of the virtue, conduct of a Buddhist monk; Do not let others laugh at their low morale. It's OK.

Talk about Buddhist costumes in religious activities, when visiting the temple, when meeting with monks. The Buddha does not have a rule on the costumes of lay people. But try to imagine how the lay Buddhist saint's attire when they came to the temple, then deduce the basic principle of Buddhist costumes in religious activities.

One day, Ms. Visākhā prepared to pay a Buddhist temple and heard the French, she was dressed with a gem-studded gem, extremely luxurious. But at the gate of the pagoda, she suddenly thought, "In front of the Blessed One, this brilliant costume is not fitting." So thought she took off the precious gown and wrapped it up for the woman to hold, then enter the temple to pay homage to the Buddha and hear the Dharma.

Buddhists should know the following principles:

When out in society can still wear the fashion model, but:

- Not too dull, affecting the moral qualities. - Not so flashy colors, make others have an unpleasant impression.

When visiting the temple, contact with monks, although not mandatory formal clothing, but Buddhists:

- Should be discreet fashion costume - Should dress casual harmonious - Should dress cleanliness solemnly.

There is a saying, "Look at dress code"; Indeed, the discreetly dressed person is self-aware; the simple man in the comedy is easy to open; The person who dresses elegantly is someone who respects others.

In sum, the costume is a form of the outside, but the Buddhist should also pay attention to how to dress in accordance with the position of a gentleman, keep the moral quality, do not interfere with the work. practice That's right.

THE BUDDHIST LANGUAGE ISSUES

Language is the medium of communication. In addition to these two meanings, the Buddhist language is also the agent of karma formation leading to happiness or suffering.

Using language with prudence will be beneficial, as the linguistic language will bring disaster. Buddhists need to practice karmic retribution, as well as cultivating karma and karma.

There are five kinds of language (subhāsita) that Buddhists should apply in communication and communication activities:

1. Talking time (Kālena bhāsitā) is to say the topic suits the situation, the right time, the right person; Say goodbye but not good at times. Buddhists must know when to say something; If it is inappropriate to say that it is silent.

2- Saying truth (Sacca bhāsitā), is telling the truth, telling the truth, having said yes, saying no. Buddhists do not lie, do not tell the truth; If you say the truth will be detrimental to harm you harm should be silent, or say other things when not able to silence.

3. Said speech (Saṇha bhāsitā), is to say good words, words make the listener sympathetic to the heart. When talking with the monks, the Buddhists should use the word gracefully, speak courteously, not to be clumsy, loud, despite the grievances also.

Useful speaking (Atthasañhita bhāsitā), is to talk about practical interests. Buddhists have to cultivate their minds, so if you talk to someone, just talk to them so they do not waste time on working or cultivating. In society, it is good to have good things in life; When going to the temple should discuss the good has the benefit of the evolution of knowledge.

5. Mettācitta bhāsitā, is said with a cool mind, no anger, no danger. Buddhists in contact, should have the notion "Hope is always cool, in any situation is said by the heart not with the heart"; Even when rebuking others for mistakes, they should only speak with good intentions, build one another, and help one another evolve.

These are the five forms of language that Buddhists should know and apply in their lives; When contact with monks is a respectable subject, Buddhists need to be more appropriate and good language to make no mistake mistakes.

PROBLEMS OF THE BUDDHA

Eating is one of life's necessities; Man must eat new life. The philosophy is simple, but real "eating" of man is very complex.Humans, unlike other animals, eat pure food of the species. People make their own food, make their own food, according to their national tone, their religious beliefs, etc., from which they have been born, as punishment for food, or argument. each other about food

Here only discuss the issue of food in the life of the Buddhist, so that the correct way and the right to live to live life to practice. There is no debate here.

The Buddhist practice is not to do evil, to function good, to purify the mind.

Eating and drinking although the need to feed but should not be so that eating and drinking governing practice.

Buddhists should not conceive of eating as a spiritual practice, but only to know how to cultivate to develop good mind, practice how to develop wisdom ... to bring peace, dissolve defilements, end all suffering.

On the issue of food, Buddhists need to know the following principles:

1. That is to eat moderately, moderately, so that the body is gentle and does not take much time to practice meditation.

2- Eat easy-to-digest food. I mean eating foods that fit the body; Do not eat indigestible foods, foods that are high in toxins, and foods that cause illness. This also means that the righteous Buddhist has no prejudice against vegetarian food, as long as food is not causing disease.

3- Eating food does not affect the precepts of cultivators. This means that Buddhists do not eat the food eaten by robbery, robbery, or evil misconduct.

4- Eating food does not hurt the good. This means that Buddhists do not eat by attachment, by busy looking, by causing difficulties to their supporters.

If four principles of food like this apply, Buddhists really live peacefully and have no faults in the food.

THE PROBLEM OF THE BUDDHIST

The layman (gihi) is a happy person (kāma-bhogī). That is the class of people who have assets and enjoy the five pleasures; enjoy color, silence, incense, taste, exposure.

But among laypeople, there is an honest life, an unhealthy life. Buddhists are classy people living honest.

An honest layman is a living person whose property is legal and not a trifle; he knows how to nourish himself and support his family, who knows how to share and create many merits.

The true Buddhist is not just a layman who is honest but also knows how to live in order to attain holiness, liberation in the future.

Layman Buddhists, though, enjoy the property, but in addition to the honest way of living, there must be holy tendencies as follows:

1. Use property assets, ie know enough with what is, not racing too much.

2 - The property does not engage, ie not so passionate enjoyment, not infected before slavery to the property.

3- Finding the property is dangerous, that is, the danger of sex; barefoot like a bone, like a corpse, like a burning torch, like a fire pit, like a dream, like a borrowed item, like poison, like a sword, like a knife, like a poisonous snake; Five little miserable, more dangerous.

4. The use of intellectual property to export, ie, the position of seeing samsara must suffer suffering, old suffering, suffering, death, compounded law is impermanent, suffering, not self, only Nibbana naturalization is really peaceful.

That is the right attitude of a good Buddhist, although the life of lay people enjoy.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.21/3/2018.