Buddhism and the New Moral Order.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. (Excerpt from a speech at the conference "Buddhism and leadership for peace" humans are approaching the threshold of XXI century, a question has global character is doing many anxiety: "The era will be What era in the history of mankind?" In the last pivotal years between the two centuries that we are living, what experiences and lessons have we been drawing from, which can make us more secure and more confident? First of all, we have become aware of the global magnitude of some of the pressing problems facing us. Thus, we will know how to mobilize the wisdom and strength of the world's people to solve these problems in a good way. For example, the issues of war and peace, the problem of building a new economic order, a new moral order for the world, the problem of protecting our environment. The magnitude of these problems transcends the borders of nations and peoples, beyond the reach of professionals, of those in power. An issue like war and peace, related to the survival of humanity, cannot be entrusted to a few military and political figures. That is why the world peace movements have been drawing into their ranks a very large number of classes of people. Almost every country in the world, all continents, ethnic groups, ages, occupations, political trends and religious denominations have been participating in these movements. There is only one force to protect peace, so powerful and dynamic, has the power to avert the danger of a nuclear war, fight against dangerous belligerent forces, and secure the victory of peace and progress. Only a global view of the question of war and peace can give the world peace movements such a historic victory. The threat of a global war has mobilized the people of the world against the existence of war. The last years of the twentieth century have been witnessing historic steps towards an era without nuclear weapons and without chemical weapons. But we must not let our guard down. Although the threat of a nuclear war has been stopped, local wars with all their cruel and inhuman manifestations still exist. Political and military violence still occurs between a number of countries, between people of different ethnicities, to peoples who worship the same ideals, the same political ideology. In recent years, relations between countries have had a great change for the good. Peaceful coexistence, mutual understanding, dialogue rather than confrontation, markets instead of battlefields. In the political situation, there is a good tendency in many countries to expand democracy, avoid imposition and pressure in the field of culture and ideology, and respect and sympathize with different ideas. . We fervently hope that the process of democratization and political humanization in the relations between countries, as well as in the internal situation of each country, will be further strengthened and deepened between now and next year. 2000. Thus, we are preparing for an era of real peace, peace for the whole planet, not just for some regions, peace for the whole human race, not just for the people to live. in a few locations. All forms of war, not just nuclear war, must be eliminated. All manifestations of violence must be eradicated forever. We see, and this is our second lesson, that every pressing and critical problem of a global character needs to be solved with a global perspective and with global force, and needs to be addressed. deeply, thoroughly from within people's hearts, and it is here that Buddhism, with its distinctive introspective and introspective psychology, can play a part. First of all, Buddhism welcomes all peace movements and encourages all Buddhists to actively participate in them. Because protecting peace means protecting life, implementing the precept to kill, the leading precept of Buddhist ethics. Buddhism is definitely against all wars of aggression, because wars of aggression are always accompanied by expropriation of land and property, and encroachment on the internal affairs of other countries and other peoples. This is a violation of two important precepts of Buddhist ethics: the prohibition of taking what is not given and the prohibition of unwholesome actions . Buddhism denies all acts and expressions of violence, under any pretext, except in the case of legitimate self-defense. All of us Buddhists keep in mind the following teaching of the Buddha : "With hatred and hatred, there is no such thing in this life. No hatred, destruction of hatred, Is the law of thousands of collection." Buddhism emphasizes the collective effort of the individual, aiming to create between peoples between nations as well as between people an atmosphere of mutual understanding, mutual trust and respect, eliminating all distractions. prejudices, such as inferiority complex, egotism, are very harmful to human dignity and worth. We Buddhists consider it very urgent to build a new economy, a new moral order capable of calming all anger and turmoil, and healthying the political climate. current international affairs, preparing for a new era that is more humane and more meaningful. We think that the current polarized economic situation, with a few industrialized, well-developed and wealthy countries on the one hand, and the majority of poor and underdeveloped countries on the other, is a constructive state of affairs. based on unfair trade, buying raw materials cheaply and selling industrial goods at exorbitant prices. This unfair trade cannot go on any longer, for it breeds the danger of war and riots. We think that in order to eliminate the current polarized economic situation and build a new economic order with more fairness and equality, we need to build a new moral order, based on innovative ways of thinking, and based on some human principles that are acceptable to all mankind. Without a new world moral order as a moral foundation, it is very difficult to successfully build a new world economic order. And even successful construction can not be sustainable. The polarization will eventually return to the way it was, and possibly even worse. So in our opinion, some priority is given to the construction of a new moral order, based on some basic humanitarian principles, accepted by the world community. And to this modern problem, Buddhism, traditionally a religion of peace, can make valuable contributions. We think that one of the greatest contributions of Buddhism to this new world moral order is the doctrine of " No-self ".Buddhism has dug to the root of all phenomena of war, conflict and confrontation. With an insight into the theory of "no-self", a Buddhist can live in harmony and friendship with everyone. A Buddhist once enlightened will be freed from the grip ofgreed (Lobha) and hatred (Dosa). People crave something for themselves, but when it is not present, then greed will have no object and no stimulus to exist. Same goes for the yard. When the self is opposed and has no satisfaction, then anger will arise. But when there is no Self, the anger naturally disappears. Another noun " Altruism" has a similar meaning, emphasizing positive help to others. A Buddhist imbued with the principle of "No-self" will enjoy all his thoughts, words, and actions that bring happiness. and peace for human beings and sentient beings as their end and goal.while the Buddha was alive and even after his death in India, the place of his birth, and in any other country. Wherever Buddhism is present, the ideal of "No-self, Altruism" is always the standard of Buddhist ethical life, whether for monastics or lay people. The slap of Mahayana Buddhism is just a continuation of the ideal of Selflessness and Altruism found in Theravada Buddhism.In the Pali Canon of Theravada Buddhism, the Buddha encouraged his disciples as follows: "Bhikkhus, it is necessary for you to travel, for the happiness of the many, for the happiness of the many, out of compassion for the world, for the happiness of gods and men. Please preach Righteousness. The Dharma is wonderful in the beginning, wonderful in the middle, wonderful in the end, complete in meaning and discourse. You should uphold the complete and pure life of Pham Hanh." (Mahavagga 19) In addition, the "No-Self" theory of Buddhism also has profound ontological and liberating meanings . Everything in this world is impermanent, is not-self, has no entity, is the real end, whether it is splendid beauty, whether it is high fame, whether it is money in the forest, silver sea, etc.. all are impermanent, non-self, without intrinsic reality. There is nothing to be greedy for, nothing to take from you. Man must fully understand the principle of no-self as a liberated person, although living in the middle of life without being tied down by life, with an attitude that is always calm, serene, peaceful and free. The Buddha is worshiped as a wonderful messenger of peace. When the wanderer Dìghajànu asked what the Blessed One taught, the Buddha explained very clearly: "According to my teaching, among the worlds of gods, Maras and Brahmas, among the samanas and brahmins , Gods and men, there is no dispute with anyone in the world" (Micah 109a) . He further declared: "Bhikkhus, I do not argue with the world, only the world argues with me. Monks, a Dharma preacher does not argue with anyone in the world." Falcon III, 165). The Buddha stated very clearly that the purpose of his teaching was not to argue with the leaders of other religions and not to argue or compete in his teachings. He pointed out the way out of suffering, the way to enlightenment and liberation. To those who are dominated by anger, dependent, He taught Mettà or loving kindness to conquer anger. For those who are inclined to harm others, he taught Karuna or Compassion to become harmless. For those who do not have a heart to rejoice in the success of others, he taught Muditàor Joy so that they know how to share happiness with others. For those who love revenge, he taught Upekkha or Equanimity to neutralize their hatred. Thus, He has the cures for many mental illnesses and diseases of the world. In Vietnam in the past, under the Ly and Tran dynasties, there were kings cum Zen masters like King Tran Thai Tong, who claimed that he considered the throne as a torn shoe. The grandson of King Tran Thai Tong, Tran Nhan Tong, after successfully leading the resistance war against the Nguyen Mong invaders, put on a kashāya robe and became the founder of the first Vietnamese Zen sect called Truc. Lam Yen Tu. King Tran Nhan Tong wrote an essay in the famous Nom language, ending with four verses in Chinese, expressing the King's calm and relaxed demeanor in the face of life's ups and downs: "In a happy life, you wear whatever you want. When you're hungry, you eat. When you're tired, you sleep. Precious treasures in you, stop searching. Be quiet about the situation, ask for Zen." The last two lines of this short poem confirm the King's relaxed demeanor: "In the face of challenges, we keep our minds at ease." Here it means that for the impermanence of the objective world, the king's mind is always at ease, without any ripples. This sentence also speaks to a very basic idea of ​​Buddhism. Every human being has within himself the foundation of enlightenment called Buddha nature. Humans already have bright and luminous enlightened wisdom. Thus people do not need to look outside to find happiness and enlightenment. The basic shortcomings of our modern humanity is our tendency to lose our true selves, and to follow our false Self with wild desires and cravings that can never be satisfied. With a very high materialistic civilization, modern people live a very rich material life. But the spiritual life and psychological aspirations of man are unsatisfied and wavering. Modern man has always had a feeling of insecurity, fluctuating and losing balance. With such a mentality, it is easy to guide many people to drugs, mental hospitals and sometimes to suicide. Of course Buddhism does not extoll a life of poverty, poverty and asceticism. Buddhism also does not promote a life that follows material desires, which is really mean, low and full of animal nature, making people physically cowardly, dull, and intellectually stupid. On the contrary, Buddhism always promotes mental peace and happiness, a noble and beautiful moral life, a radiant happiness, enlightenment and liberation. Buddhism encourages people to return to their true self, to their own true nature, to a life in harmony with society, to harmonize themselves with nature, between body and mind, between compassion with wisdom, between feeling and reason. Buddhism affirms that everyone can achieve such a harmonious inner life, if one wishes and acts according to the Buddha's teachings, in accordance with a Buddhist lifestyle full of morality and wisdom. A life that avoids two extremes, on the one hand, enjoying lowly and lowly sensual pleasures, on the other hand, tormenting the body, practicing asceticism, a bright, transparent, upward-oriented lifestyle, and high moral virtues. , a way of life that everyone, from the east, the west, men and women, young and old, monastic or layman can live and aim for. It's the way of life A life that avoids two extremes, on the one hand, enjoying lowly and lowly sensual pleasures, on the other hand, tormenting the body, practicing asceticism, a bright, transparent, upward, virtuous life. , a way of life that everyone, from the east, the west, men and women, young and old, monastic or layman can live and aim for. It's the way of life A life that avoids two extremes, on the one hand, enjoying lowly and lowly sensual pleasures, on the other hand, tormenting the body, practicing asceticism, a bright, transparent, upward-oriented lifestyle, and high moral virtues. , a way of life that everyone, from the east, the west, men and women, young and old, monastic or layman can live and aim for. It's the way of lifeThe Noble Eightfold Path is famous, a way of life that includes morality , concentration, and wisdom. Such a virtuous life will bring about inner meditation, and such an inner meditation will ensure clarity of mind, and a person with wisdom can see things as Real. It is through such an attitude that man is able to master himself, to master objective things, not to be enslaved to them. Regrettably, the Buddha's message of Precepts-Concentration-Wisdom has become a victim of man himself, has been covered with so many layers of mystery, superstition, superstition, scholasticism, making the spirit and The text of that pure and simple message has been distorted, distorted, becoming different, alien to the people themselves. Now is the time for scholars and Buddhists to return to the basic principles of Buddhism the original purity and simplicity. It is thanks to this purity and simplicity that the basic principles of Buddhism can penetrate deeply into people's hearts and be absorbed by the majority of people around the world to become their basic way of life and transform into actions. move about your body, your words, and your mind. They become an invincible material force, transforming this world of war and turmoil into a world of peace and happiness, and thus transforming this twenty-first century into an era of man, a an era in which human values ​​are the measure, the standard of all values. The motto of introspection, returning to oneself, to one's true self, must not be misunderstood as Buddhism calling for a negative, boring and unsocial lifestyle. On the contrary, it is the most practical, the most vivid and the most active motto for the reform of society and the world. Buddhism has also talked about building Nirvana in this world. The whole thing revolves around the question: "Where to start?" Starting from society to improve society? Starting from the world to rule the world? Buddhism holds that such a beginning is impractical, thus placing the cart before the animal. Buddhism advocates that man must start with himself, make man fully aware of himself, man must understand himself instead of changing himself, perfecting himself, reforming himself for the better. more beautiful, in a tireless struggle, in every hour of every day, in his whole life. Only then will society and the world become healthier, better and more benevolent. If there is no healthy person, how can we expect a healthy social relationship, truly virtuous, kind and beautiful? If thoughts of peace, happiness, Ladies and gentlemen, Allow us to quote a few of the teachings of the Buddha, which are very simple but full of wisdom and compassion: "Victory breeds hatred, Failure suffers. Lives in peace and tranquility. Leaving behind all victories and defeats." Buddhists thoroughly understand the principle of no-self, do not put themselves in opposition to anyone else, do not compete with others. It is here that explains the attitude of balance, serenity, standing above all, leaving behind all victories and defeats. Buddhists consider the most important thing is the victory over greed, hatred and delusion hidden in oneself. Buddhists see them as enemies from within. Not only do they make us suffer, they are also a source of sorrow and suffering for others. "It is better to win by oneself than to overcome others. Those who are good at taming themselves, often live self-control". "Even in the battlefield, Victory over thousands of enemy troops Self-defeating is better than the ultimate victory." To conclude the presentation we would like to introduce a new moral order, built from the teachings of the Buddha, and applied in the present time, this ethical life will reduce the dangers of potential nuclear war and usher in an era in which peace, safety and harmony will become the most prominent permanent features, and human values ​​are celebrated and respected: Dedicating our lives to the happiness and well-being of all sentient beings, to the service of peace, disarmament and international brotherhood. Live a simple, healthy and self-sufficient life, to devote a lot of time and energy to the peace and happiness of all sentient beings. Abstain from all actions leading to conflict and war, and undertake all activities leading to international peace, harmony and understanding. Respect the life of all sentient beings, respect our planetary life, respect our clean living environment. Peaceful coexistence, cooperative community, in the spirit of international harmony and human brotherhood.END=NAMO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRLIA,SYDNEY.20/6/2021.