The First Dhamma of the Buddha.

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oOo

The first sermon given by the Buddha to you. For all of us who do not know the clue of that practice, can easily go astray or go wrong. So today I celebrated the last day of the year to repeat the Buddha's first sermon, so that everyone could see the path the Buddha had laid down, and also let people know the source of the cult.

At the beginning of that article, I say the reasons for you to see the necessity of cultivating, because we are all human beings, every human being carries the values ​​of love, esteem, care, anxiety, fear, suffering, etc. is why? This is because of this self. So essentially the practice of spirituality is that we must know what our self is like.

For long time each of us used to look out, to see the good, the bad, the good, the bad. In general, we keep on chasing after the five lusts, running after six ceilings, forgetting just how human. Because I do not know how, so life is reeling in the creation of business, suffering without knowing yourself. So the first Buddha when speaking French for his brother Mr. Kieu Tran as he went straight to the problem.What is the problem? He does not say everything else, but straight to the man. Know what he is like.Are you suffering or being happy? If I love it, I pay it, I keep it, then it is happy that I treasure, I love, I hold, or it is suffering that I treasure, I love. If you do not understand it,

If we bring all of our minds, bringing all our abilities, looking for things that are beyond us, then that is not the case. Just like the house, we want to understand that house, first to understand the host. The house owner knows that the house we find out is not difficult. So, man is the master, and all things around are just friends. According to the professional name in the Buddha 's house called the newspaper and newspaper. The newspaper is the people, the Y newspaper is the situation or the outside. The good news is that Y Newspapers are good. Bad news is bad news. So the Chief is the one that the Y-newspaper is the sub. But we are used to find out the Y newspaper, without clearly seeing the Chief. That is a great flaw.

So when the Buddha wants to teach, the Buddha first we must determine whether this body is suffering or happy? See that, all the problems we find right. Because every judgment is through us, then we look at things. If you do not know yourself, but say things know the truth will never be. So you have to know as true and then know the scene, know where the truth. Where you yourself know the wrong way, with people, I also know the wrong way! Then I know the wrong way outside! The main point of Buddhism is to know yourself. So the first lecture of the Buddha brought the topic - the Four Noble Truths. but in the Four Noble Truths there is the number one Buddha speaking of the Noble Truth. To say the Noble Truth, you say that suffering is something external, but the truth of the Noble Truth is that it is only confirmed in the person. Where is this man suffering or happy? Confirmation that the human body is suffering or happy. If I know it is suffering, then I have to try to cultivate it to release suffering. And I know it is fun, the tu do to spend. So when we look directly at this body, we know it is suffering or fun? Know the truth then then talk about the practice. If you do not know it is true, do not say what to do. Why so? Because this body is the root, is the source of which if you do not know it, then say something else is also outside. So the Buddha must be confirmed that this body is suffering or happiness. That is the root of the first sermon. So when we look directly at this body, we know it is suffering or fun? Know the truth then then talk about the practice. If you do not know it is true, do not say what to do. Why so? Because this body is the root, is the source of which if you do not know it, then say something else is also outside. So the Buddha must be confirmed that this body is suffering or happiness. That is the root of the first sermon. So when we look directly at this body, we know it is suffering or fun? Know the truth then then talk about the practice. If you do not know it is true, do not say what to do. Why so? Because this body is the root, is the source of which if you do not know it, then say something else is also outside. So the Buddha must be confirmed that this body is suffering or happiness. That is the root of the first sermon.

But to say that to the root, we all hear the Buddha saying that this body is suffering. Did I confirm that I was suffering? This is what I have to say again to you. Everybody hears the Buddha say this body is suffering, they all think that the Buddhist concept is pessimistic. That is to look at the body is suffering. Suffering then stabbed to death. But the truth is not. This is the Buddha's reason for us to see correctly. So the word "suffering" is not enough, but it must add the word "dukkha", suffering is true.Not a fantasy, not an absurdity. The Buddha mentioned either the Four Noble Truths or the Noble Truths.

Suffering is birth, old age, sickness, death. At birth, we think that birth is when I was born mother cry then crying oa oa. It is suffering. But in my opinion, I must say born in a life. Is your current activity, suffering or joy? At the time of mother's birth crying, there is no sense of suffering as well. Now in your daily life, do you feel miserable or happy? If we look carefully from childhood to now, the elderly are sixty-seven, fourty-four younger, and twenty-two young people, while you live, what you want to be like. more or less? Want ten things, if achieved as high as three things, four things. There are ten things that are not one more thing. And what is called joy, but not as it is suffering. So in ten of them want to have two pleasant things, There are seven ego not satisfied, then which one more? Suffering more or more fun? Of course we find it a lot, not much fun. Because in life there is no such thing as suffering. Is that suffering or happiness? In life there is no sense of suffering. That is the truth can not be denied.

Are you old? That no one can deny it. When children are free to play, self, in order to do something.And when it is old enough. Walking is not stable, say it is possible to set up tomatoes, eat teeth or loose. Then things are not as happy as springtime. So old is suffering. Then to the third, the disease is not? No one is happy. Disease is suffering. At the fourth, is death happy? Death is always suffering.So, birth, old, sick, dead are four people who can not deny "not suffering," which is painful.

So where does the suffering come from? Because of birth, old age, illness, death changed forever, not in a position so I was changed. Transformed so that I am sad, then I am suffering pain. That suffering is based on the impermanent body. Because the body is impermanent to birth, old, sick, died. In these four sufferings, are you looking back on this human being who has escaped the four sufferings? No one will. Everyone has to suffer the same.

So the Buddha says, "The Noble Truth," is the truth. If you go further away, the Buddha said eight suffering:. Indifferent is love that far away, happy or suffering? My relatives are far away, I suffer.Then the people who do not like it still face? It is not pleasant either. Then what you like, the desire that is not like, it is suffering. Then the three sufferings are the three external suffering. The four previous suffering is where he himself was born, old, sick, died. It changed so miserable. Then our relationship with man, and the things around us. What I like is not, it is Demand. Then the love that is far away, it is Abi Separation. What I do not like to meet, it is Oanh Ton. Then came the eighth,

Eight words, but only seven. Four belong to the four elements, and three belong to the situation, to the people around. The eighth is the body and the spirit is the five warmth, the physical and mental parts of the human body together is a turn round. To say it is suffering is so, in general, it carries the impermanent body of suffering. If it is impermanent, knowing it is suffering, then we have the passion to cultivate, to embellish, to create something more real than the person to enjoy it or not? As you now know a fake item, spend two or three years being a tank, is that spoiled, do you think that in order to try to keep the item for five years, do you think so? Whether it's two years or three years is wrong, now that you need it, it should be useful. But keep it, it also spoiled!

So I know this body is temporary, is impermanent, is suffering, then if you do not use it by gaining yourself, gaining a person is very a lifetime. Therefore, we see the body of suffering, temporary, we have emerged the soul for human, human benefit, or to benefit the sentient beings. If you are long, is good, is precious, will be born arrogant, conceited. Long live, accumulate accumulated savings. Seeing myself more than others means I despise others. So it is more than that, is long, is precious, how many defects it follows. We Buddhists find this body impermanent, suffering.

That is the reason, but that to live is not dare to receive. Those are the things that people do not have the courage to know the truth, but do not dare to look at that truth, and imagine that you are still alive.Therefore, our cultivation is still weak, the benefit to sentient beings is still light but not dare much.That is the defect of our Buddhists, so the Buddha first told me to accept for the truth this body is suffering. It is painful, I have to do for myself to end suffering, for the suffering. Not to say suffering and then hand in hand, knees bend and mourn.

To suffer, then to make yourself suffering, to the suffering. That is the goal of the Buddha. Therefore, therefore, the second Noble Truth is the Absolute. Because I know this body is suffering, but want to end what to do? Ask yourself why do you carry this suffering body? That is to find the cause of it. The Buddha showed himself the cause of it. Simply speaking of greed, hatred, delusion, or the three things that are poisonous. And if you say more, say the six basic things defilement greed, anger, delusion, network, suspicion, evil. It is the accumulation that becomes the fruit of this suffering body. From seeing the pain, I try to find a cause that carries the suffering body. We seek complete knowledge to know the greed, greed, si, network, suspected, evil.

Talk about greed, hatred, delusion, the reason we suffer in life is because there are things that do not agree. In life there are things that do not like what, what do you like? I do not want that. Which wants to belong to greed. Because there is no new tham! Because my greed is greed for my ability, or my ability? I have the ability to have thousands of years. Attending so much, so the idea too much. Then we know that greed is the root of suffering. Do you see any one, take this one okay then do not care? If you want this then you want the second one. Second okay then the third. When it comes to dragging. It runs long without a place to stand, no place to win (braking). By not winning so people will never be like! It means that in any position as well as all. Because of greed, My ability is limited. The finite power that takes infinite indefinite, then how without suffering. So there is greed for suffering. Then I ask you, when you are old, feel old and depressed. Why is old suffering? I want children do not want to old. I want children ie I'm young, but the old it is then it is not! I do not have to ignore the old, it is old, laughing with the old, what is suffering? Then ask why death is suffering? I want to live. I want to live the death it comes, I feel miserable. the old it is then it is not! I do not have to ignore the old, it is old, laughing with the old, what is suffering? Then ask why death is suffering? I want to live. I want to live the death it comes, I feel miserable. the old it is then it is not! I do not have to ignore the old, it is old, laughing with the old, what is suffering? Then ask why death is suffering? I want to live. I want to live the death it comes, I feel miserable.

So suffering, old suffering, suffering suffering, the original death in what? From greed, such suffering from greed. If the four of the suffering that is still suffering. Due to greed. The yard is suffering. Being miserable is also understandable, because si is not true. Because they do not see the truth as to the new, wrong engagement. Seeing the truth, then how much ability, then see how much. Seeing no mistake, we do not get involved, where there is suffering. Join any new ideas suffering. So greed, anger, delusion are the root of suffering, the cause of suffering. Obviously so. Know that suffering is not suddenly there, but the root of greed, hatred, si or the common six basic afflictions. So what do you want to do? Find the cause, Find out the cause of the disease, then how to treat the human or the fruit?If the human is full, then the natural result. Extermination means eliminating the cause that caused the suffering. The cause that clears up then the end of suffering. What is that suffering called? Suffering is called joy.

So the major part of Buddhism is to teach us how to see the suffering, the cause. Knowing the cause and destroying that cause, the suffering results. Just as I know the disease is due to germs that it is rampant, it is now known to use the drug to kill the bacteria, the disease is completely clean, healed.Treat the cause and then the pain is not. This "kill" is to cure the cause of suffering. It is the same as the doctor's treatment of germs, because the disease that causes the disease out, killing all natural diseases heal. That is the spirit of the Absolute Truth.

But now knowing the cause, there must be a way to destroy it. As I know the germs, what time do you take? What works best for these germs, that's the method. So the fourth is the Four Noble Truths. Tao is a cure for the cause of suffering. The Tao is very much, according to the Ham Hao there are thirty seven (37) dharma. But many roots say the Noble Eightfold Path. That is, I tell you the basics of the Four Noble Truths, but I have not explained all the details of the Four Noble Truths. Thus, we see clearly that the Buddha said that the Noble Truth is the truth in ourselves, so that we realize that true meaning. Then I went to the cause. What causes this suffering phenomenon? Knowing the cause then, I seek to destroy that cause clean, If clean then the fruit is no longer suffering. Now want to destroy it, must have method. That method is the Four Noble Truths. So the four soles aim directly at our human being, from the result, and from the suffering to the end of suffering. It does not mean suffering and then suffering, as people carry suffering suffering without suffering. Because they do not know suffering, they say they need to destroy suffering. So when they are suffering, they think they are happy, proud and proud of everything. They are suffering bad but not known. Do we think is angry or pitiful? For example, a person with a severe illness does not live for as long as 6 months or 1 year. But the person who is so serious, that they are angry with the person, despise the other, they aggressive with the other, all that greed that they are all bad. Do I feel so pitiful or angry? I know they bring the body suffering, fragile without knowing it. They used it incorrectly, so pitiful, not disgusting.

So we practice Buddhism with the word "suffering", but ended with the word "Lac". Suffering, then destroy the cause of suffering, to be happy not to know suffering to suffer. So known suffering and destroy the cause of suffering to be happy, that is the Buddha. And the world opens with joy but ends with suffering. For example, a person who does not know how to drink alcohol, and meets friends who ask for alcohol, is very happy at the moment. But drunk and drunk, falling in the dust at that time again suffering. Opening the screen is fun, the result is miserable. That is the mistake of man. So for Buddhism, he pointed straight to the suffering that is the basis. So speak to suffering and then try to destroy it, to be happy.

Now I ask you what is joy in Buddhism? For example, you are hungry and hungry makes you suffer.When hunger pains in the stomach to make you suffer. If a few cups of rice to eat, then happy. So the suffering of hunger is not there, that is, suffering. All suffering is said to be happy. It's not fun like going to the movies. Not fun like tea party, wine party. It is fun, secure, self-contained in yourself.When hungry, I could not stand it. After eating three cups of rice is healthy again. Want to go to be, want to do something to do. That's fun.

Likewise, we carry this body in which we harbor greed, hatred and delusion, and we suffer. If we kill all greed, anger, si, then this body that is still suffering? Respected I say this body is suffering. But now we know the cause of suffering is greed. angrily. When all the greed, the yard, the body, then the body, which at that time there is suffering? This must be confirmed for clarity. If not, then say, "This body is suffering, but this body is suffering." Thus, Arahats attain Arahatship; greed, no, no, then they are still close, but there is no suffering like me? When are the old men moaning? When they die, are they sad?It is so to see that although the body that the human body, greed, si then also suffering. So the Arhat near the citizens,

So to see clearly the human suffering is no longer, although this body that the suffering has fallen, is also reduced. So you see the efficacy of cultivating. But many people do not understand: "Thus, the Four Noble Truths are to destroy the suffering and to die, to be nirvana. Then people say dead and who knows that they are Nirvana? Who knows that all suffering? That is a promise too far away, unrealistic! In this life, as Arahats attest to the Buddha, after becoming Buddha, he was only thirty years old. In those thirty-one years until the age of eighty-nine, he was old, ill, dying, and he was miserable.

So we see that eliminates the cause of suffering, but even this body without suffering. That is the concrete evidence of cultivation. Right in this body when I reached that place and also suffering as usual. Therefore, the Arahats, or the Bodhisattvas, also carry the body that they do not suffer. So that you clearly see that we cultivate is the essence of extermination, that the suffering is to end suffering, but that suffering is our happiness.

Then we want to bring happiness to everyone. It is self-interest, benefit. That is also compassion. I know to do so suffering that other people are suffering, I have to love them. That love is compassion.When you have enlightenment, then there is compassion. If not enlightened, then compassionate force.There is no real compassion. Why so? Because I was not enlightened, still delusional, then also suffering. But if you love people, it is only because you are suffering because you have exhausted all but care for people suffering. For example, if you have many, you do not have hunger, no missing, meet other people hungry you want to help to make them less easy. And I'm starving like they say I love you so much, I love you too, say it in the mouth, in fact I can do nothing for them. So there is enlightenment then there is compassion,

Therefore, cultivators like us nowadays have not benefited many people. But try to cultivate; Effort to remove all their greed, hatred and ignorance. When it's clean, it's safe, when I want to help people benefit is very convenient. But I still do not want to give people the benefits are sometimes a little malfunction. For example, normally I am awake, also wise. When we are clear consciousness, the fraternity does not have any troubles, so we can advise and listen very well. But by the time I encounter the situation is embarrassed, I also do things that are not clear, say not clear, causing people to distrust. Therefore the benefit is not satisfied. And if I were to remain forever, I would never lose my faith. So whenever we fully awake,

Thus, based on this body, we see clearly that it is impermanent, suffering, and then we try to facilitate suffering. When we are free from suffering, then we are happy. That is the spirit of the Four Noble Truths that we have learned in the A series of suttas. Now speak a little farther, from this suffering, impermanent body, through the eyes of the Bodhisattvas. Does this body of Bodhisattva find it impermanent? Are you suffering? It is also impermanent, also suffering but the days are different.Because of this suffering impermanent body, they come forth with a non-impermanent, without suffering. Reflexively speaking, according to the Four Noble Truths. The view of the Four Noble Truths is only seen in the body, where the general should see this body as impermanent suffering due to greed, hatred and delusion. Get rid of greed, anger, delusion, suffering, that all.

But here, through Mahayana or through the eyes of the masters, we see another step. Even in the impermanent form of suffering, they see clearly, knowing that it is impermanent suffering. What's that?As you learned the Surangama business thanks to the Buddha talk with King Persia. Nac. Nac talked about his body at ten when he was twenty, and by the age of twenty he was thirty years old, up to this day, this year, older than last year, this month older than month. etc. Every day change every minute every second. The Buddha says that in the birth of annihilate or in the old death changed that one is never old dead. The Buddha showed him not old, not dead, in the old dead body.

What is not old is not dead? The old does not die that the Buddha only from the see, from listening. In the Mausoleum of the Buddha's hands to spread the spread, spread the handle. Buddha asked Ananda see? Mr. A Nan replied that Buddha asked what? A Nan said that the Buddha hand spread. Buddha asked, "Is my hand spreading, and your vision is spreading?" Mr. A Nan replied: "The Buddha's hand spread, my vision is not spread." Flashes are dynamic, dynamic is impermanent. So we see in this impermanent body that there is not impermanence, not birth. So that Mr. Vinh Gia Ngoc Giac opening the Certificate of Vocation by the sentence:

The original body is not the first 
letter of the Buddha nature of the 
Five Aggregates Buddha is not the past

Enlightenment has the body, the legal body, then the legal body that does not have an object, but the legal body also called the original, also called self-nature, also known as Buddha-foot. It's available in there. When I was enlightened to have a legal body, then look at the five aggregates such as: "The five aggregates are not past." This means that the five aggregates, like clouds floating in the sky. How important is flying in the sky? Slices, slices tan, when the cylinder, when the tan, when there is no.What does that mean?

So get the legal body in this five aggregates, as long as I found the buds of this five aggregates it as floating clouds suddenly, suddenly lost no meaning whatsoever. Then he saw: "Three poisonous cellular damage one." Poison is greed, anger, si like a bubble of water suddenly it suddenly melted. So we have this body, we have suffering or not? If we see that we have suffering or not? To the second is the body is suffering. Then the cause of suffering is three toxic, greed, si. The trip to Mahayana, especially to Zen Monk, the body that suffering, impermanent, see the dharma has never been impermanent, never killed. So standing from that dharma body looking back to the body of death as death as nothing like cloud floating. There are three toxic, greed, si like shadow water.

So the cause and effect of this body is a temporary lie does not mean anything. Seeing this, then, for this body is sad, but miserable? The loss of it I have moan? Such understanding finds that even in the impermanent form of suffering we are aware of the true dharmakaya, then, the impermanent form of suffering is no longer important to myself. Therefore, the Bodhisattva sees this body as a floating cloud, as there are three poisonous bubbles, so do not be afraid of poison, but also do not regret this body. Why are not they afraid of poison? Because the dharmas are in the body of death, then they are si or not? Because seeing this body as the clouds are nothing else but greed. But there is no yard. So they were poisoned like a floating balloon and melted,

Because I find this body is dead, it is delusion. Because ignorance should greed and hatred. So I'm afraid of greed, hatred and delusion. It is the person who is afraid of suffering. As for the Bodhisattva, by seeing that clearly, they are enlightened. Be aware of the end of si, all si so that all the greed, all the greed of the yard. So they treat greed as a water bubble. Understanding the Bodhisattvas no longer afraid of this body is suffering. No longer afraid of the cause of the suffering body. Therefore they are happy. Is there any Bodhisattva that sad?

And those who have not yet witnessed the Bodhisattva, but follow the Arahant, they are happy here?Because this body is suffering mortal life; Then greed, anger, si is the root of suffering, which has not been removed, they are not happy, always trying to destroy. So the ascetics all things. The Bodhisattvas, because they see the ordinary body, so they are not afraid, not panic, but their mind is still, that is the stage of the Bodhisattva. Then we know the Bodhisattva, have seen this heart, where in this body is true, then what will they do?

I added the Ancient German saying a litany:

The Buddha at the heart of the 
passionate person running out of the bridge 
In the treasure priceless 
Unknown a lifetime only

The buddhas at the beginning, ie at the beginning of the mind. Why not say in the mind tail at the beginning of mind? Because when I see the concept, before the concept of that moment is dynamic or net? Is it pure and new? So before the Buddha was not in mind at that time, the Buddha thought that it was a sentient beings. Should say the Buddha in the head. No recitation, that is the Buddha that I do not know. It means not to recite the meaning of that Buddha, but just as the Buddha recited below, immediately waiting to recite the Buddha is seen again. So that the thought arises, the world accepts that it is the mind. In fact, the Buddha at the beginning of recitation not where. Before the concept of birth is the Buddha, but the concept of sentient beings, which sentient beings settled back to the Buddha, but not far away. And "The passionate running on the bridge." Passionate seek the Buddha here, there, In Ta Lon, He Forbid something, not to see the Buddha in his mind. "In a priceless hug", "I do not know a lifetime," that is, in my heart hugged a priceless jewel that I do not know the pearl, then a lifetime to pass, a lifetime.

Through four simple sentences of them, I see clearly that Buddha is far away from me. Because at the beginning of the mind that then do not run on the other end. Running, hiking, climbing to find the Buddha. After all, have you seen the Buddha? Have met what not meet Buddha. Then I have a priceless jewel in my heart that do not know, to drift a life unfortunately. This is a meditator who reminds us.

I repeat once again, although cultivating the Qing bar or the Bodhisattva, there is a purpose to achieve peace. Means that Thanh Van found suffering to find the cause to destroy the suffering, suffering and then happy. The Bodhisattva clearly see in the body of suffering is often peaceful legs. Should know that there are often peace and then they come back to live with peace that is also happy. But when two points have two different compassion. When in the Second Line see this body is impermanent, suffering and find the cause to kill the cause of suffering, to be happy. Looking back on the suffering people without suffering, then again drunk in it, they start to compassion often just to get rid of the cause of suffering to be together It is the spirit of the Second .

The Bodhisattva is different. Bodhisattva found in the body of suffering suffering ordinary legs, peace in them so they do not teach the way to clear up greed, they taught themselves to be enlightened. To see the true in the false. If it is true, then it is breaking the si. Break up then the greed also, the yard is also exhausted. That is also to remove greed, anger, si. But here flat without teaching tuition but only to see. That is why Zen called the Initiation of Ignorance. Be honest and then slowly delete the delusion.

Therefore, in the Mahayana, when one wakes up, one sees the suffering and then the suffering, by directing it rather than just killing the three. And pointing straight to yourself in the impermanent body is the naked leg. Ever since that is just that, so many Mahayana sutras, if you read will see. For example, in the Lotus Sutra, the Buddha says that there is only one Buddha, and only the Buddha himself. Shurangama only for the mind. Also Giac Vien core members only see the nature of Vienna.Every business is aimed at the original. So I have to understand why the Mahayana spirit directly aimed at it.

Until Zen also. Only for yourself, get out that new and then Tanh beginning tu. Then that is the root of the cult, which is the source of my self right now that false trunk false true. For the essence of my here is to not false false body is true. But if falsehood is false and true, then every mistake will last forever.But now I see it clearly, from the false find my true self in, then naturally see it as mediocre as floating clouds. How much does it solve?

Therefore, the Mahayana is enlightened, in that place. Thus, Mahayana's compassion, when I have a true self, for this body is important. Because of all the important, then my suffering, then the mercy of want to teach people only. Just what up? Then as in the Lotus Sutra, say that you are too poor, wandering, drunk for the jewels, columns in the cross that shirt. For that, if you forgot, just for that take out only. Take that key to get up, compassion just straight up there. So you see clearly what the whole life of ordinary disability bodhisattva doing, meet him also said: "I dare not despise them, because they will all become Buddhas." That is the only point for everyone to have that treasure. It is to receive the precious gift that is the work of their whole life.

Understand where you see so many Bodhisattvas are straight to show us how to recognize the gem. So you see clearly not specifically about the Mahayana, the Bodhisattva has compassion that the Second is also compassionate. But compassion is different from the Mahayana. The two sides are different so we can see that the Hinayana, Mahayana. But the main goal is to clearly see this body as the root.

Seeing this body is the root, and then finding a way to solve the suffering that leads to happiness. Thus, Buddhism is essentially the Hinayana, Mahayana is also a source of happiness for sentient beings. Do not say suffering, depressed. Bring back the joyful source of happiness. So you see who long tu, effective, the person is not sad people but happy people. In addition, it is also the dysfunctional thinking, the loss, then it is sad. True spirituality is the power is less sad sad. So it is clear that Buddhism is to bring joy to beings, not suffering.

Therefore, the cultivator of Buddhism is the most suffering. So all of us from monks and nuns to Buddhist men and women, each practitioner how to reduce the suffering every day to call it real tu.The more that the more and more piling up the more suffering, it is not the cultivation. So tu tu means to solve the suffering, not to cultivate more suffering. Oil for the temple, oil for religious education for many years without suffering less suffering is also not known. Then we study the way to make suffering. The desire to end suffering is to recognize his jewels or recognize the legal body.

So I repeat the story of Mr. Thang. He was sitting in the room with the attendant listening outside there was a snake catching the clone, the clone was scarred outside. He asked what kind of speech in the outside of the fake is the snake clanging voice. He said: "They are suffering, they are suffering beings."So the snake catch the clone, the clone captured snake is sentient beings, suffering beings are? Who is the attendant uncle? A person who forgets to follow the things. Whoever forgets the things that he is suffering. It is suffering beings. Because we have a place where we have a jewel and forget it all the time. By the appearance of the external appearance should be impermanent dominant. That is misery.So when listening to the voice only know the language, not remember. So the suffering is suffering beings. To forget oneself is suffering beings. In order for his attendant to answer the question of Mr. Thanh Thanh, I would say: "Quan Yin magic intelligence, the ability to save sentient beings."

To conclude the talk today, I would like to present a poem by Chan Nguyen,

The most intelligent member of the fish 
Bao la natural earthquake 
insane Needles direct West only Lai minds 
of the city center

Saying that "the most virtuous minh minh" is a bright round that everyone has the same, everyone has the round bright like that. "It is a totality of nowhere" that it covers both heaven and earth and nowhere. If you see that nature, this body is a dough foam is not significant at all. "The West Independence West" means that I intend to direct the West, ie the idea of ​​the monk from India, that is "spiritual center of the mind of the city." "Mind center", the word "mind" I say is the head. The mind is the only mind that distinguishes it. The mind that separates it is quiet, then the "Spirit" is the knowledge, not discern. That is "Right Government." "Center of spirituality of the city" That is the mind that is silent, and the wise mind, that is, the "right mind" that Bodhidharma brought. So the translation:

A bright light round each of each 
Encompassing heaven and earth nowhere 
I aim straight west 
The idea of empty heart

So all sentient beings, especially meditation, find the idea of ​​an Indian origin to be clear with this ending: "The sacredness of the divine is right." Then you remember that such application is not our life, but it is also the idea of ​​India from India.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.1/8/2018.