Reincarnation Giving Suffering, Buddha Dharma Giving Happiness.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.AUSTRALIA,SYDNEY.

All beings want to be happy and don't want to suffer. Dharma teaches the means for beings to destroy suffering and to have peace. Literally, the Dharma that we practice is what preserves us. This can be explained in many ways. Dharma helps us to avoid suffering and contain all the sources of peace.

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We can have peace of body or mind. I also have two types of suffering: the suffering of the body and the mental suffering. Although most of us hope to be happy, we don't know anything about the means to achieve this. The means that we use bring us to suffering.

Some people steal and kill to live. They think this will bring them happiness. Actually, that's not it. Many others try to achieve happiness by being a merchant, a farmer and so on, within the framework of the law. Many people become very rich and famous by these means. This kind of happiness does not persist forever; it is not peace of salvation. No matter how much happiness or fortune we have, we will never be satisfied that we have had it. Even if we own a nation, we still want more.

The things we do to achieve happiness will never end. We try to go to places by the fastest means we have, such as using vehicles, etc., but the pursuit of happiness in this way has no end. That's why people say existence in reincarnation is endless, it just goes around and around. We can all understand this, that the pursuits of worldly law will never end.

A beautiful flower when it was new, then withered over time. Anything that we achieve in this life will end. It will come to an end when time passes, until the end of this life, when we will experience extreme suffering. For example, a car. You pass by an old car park, where old cars are scrapped. This is their end, in a situation where everything has turned into garbage. Even when the car is good, we're worried about this. We worry that the parts of the car will be damaged, worry about taxes and insurance etc. and so on. We can extend this example to all the material possessions we own. The more wealth we have, the more we worry.

The Dharma teaches us the means to create peace for ourselves. In order to achieve some peace, we don't have to work hard, we need to work with our mind. However, the mind has a continuum, even continuation in future lives and from past lives. In each life, we have a body and try to create happiness for that body, but when we die, the mind continues. Therefore, our happiness should be expected not only to be large and stable, but also to be extended in all future lives and uninterrupted in the continuity of the flow of consciousness.

Regardless of the type of action we take, whether it is constructive or not, it is not Dharma, but if we complete positive acts for the benefit of future lives, then that is France.

Happiness or unhappiness comes from our behavior. In terms of these practices, negative behavior will bring negative results, and positive behavior will bring positive results. Anything we can do well in this life, like cultivation and so on, is the result of the positive behaviors we have created in previous lives. If we are sick, or feel unhappy, or have a short life, this is the result of the negative behaviors we have created in the past.

For example, there are two merchants, one is successful and the other is not. This is due to karma of previous lives. We can see two merchants, one who works very enthusiastically but fails, while the other does not have to work hard, but is very successful. Another example, if you kill sentient beings, you will have a short life and sickness. You can ask your Geshe-la here about all this.

If you avoid creating these negative behaviors, you will not be reborn in lower realms, but will be reborn as a good person in the realm of gods. But even if you are born as a person or a god, this does not bring you happiness - because it is all about the nature of suffering. Why is that? If you have a high position, you will fall to a low place; If you are in a low position, you will rise to a higher position. These events create much suffering. For example, if you are hungry, you will eat; But if you eat too much, you will feel uncomfortable. If you are cold, open the heater, then feel too hot again; So you have to lower the temperature of the heater. We have all kinds of suffering like that.

Reincarnation (recurring existence outside control) includes these types of suffering. It is the result of karma and different kinds of defilements. We need to develop wisdom to realize emptiness or non-self.

We can see through the typical examples of practitioners who have ended the cycle of samsara, like the sixteen arhats and other false saints, who have attained this state. Although we can end our own cycle of reincarnation, it is not enough to achieve this only, because no one is kind to us with all sentient beings. The dairy products we have are thanks to the kindness of animals. If we like to eat meat, then we get these foods because the animals were killed while they were still healthy. In winter, we wear leather jackets and sweaters, which are provided by animals. They are very good, because they have provided these products to us. We need to repay the kindness of all sentient beings by achieving Buddhahood by ourselves - then we can fulfill the wishes of sentient beings.

The Thanh Van and Arahant cannot complete all the goals of sentient beings. The only person who can do this is a Buddha. So, this is what we have to achieve, in order to really help sentient beings. We need to become Buddhas ourselves.

How will we do this? By practicing Buddhism. In India, there are mahasiddhas (mahasiddhas) that we have had records of the lives of eight people, but in fact there are countless such people. They have attained enlightenment in a lifetime. In Tibet, there is an example of Milarepa, and many other great masters from the Kagyu, Nyingma, Sakya and Gelug schools.

Once we attain the status of a Buddha, efforts to practice Dharma come to an end. Practicing according to the dharma is very difficult at first, but it will gradually become easier, and we will feel happier and happier, as we continue to be engaged in the path of practice. I will complete the practice of Dharma in a state of complete peace. The activities of the world only bring more suffering for us.

For example, when people die, their lives go to the extreme or the end with death, not only makes them alone but also the living ones must be sad and miserable, for example in the funeral they. We need to think about this and apply some practice. If we approach the extreme or the end of Dharma practice by attaining enlightenment, this will bring peace, not just for us but for all others.

We need to avoid violating ten bad karma. If we create positive behavior, we will have happiness, and if we have negative behavior, we will experience unhappiness. We need to consider the results of our actions and consider our hearts to be the cause of those acts. When we observe the mind, we will find that we have three types of malicious afflictions: greed, anger and ignorance.

From this three poisons, we have 84 000 types of afflictions. These 84 000 delusions are our main enemies, so we look inside, not around us, to see our enemies. In these 84 000 afflictions, the defilements are the three poisons mentioned above, and the most toxic type is ignorance or delusion in our mind line.

In short, we need to look at our inner selves and try to eliminate these internal enemies. That is the reason that Buddhists are called "insiders" ( nang-pa ), because they always look inside their own. If we destroy these defilements in our continuous stream of consciousness, we will end all our suffering. A public user to do this is considered a Buddhist practitioner.

The practice of an individual to eliminate afflictions for him alone is the practice of the Dharma of the Hinayana. If we practice to eliminate our delusions not only to end suffering for ourselves, but also to see others more important and therefore try to overcome our own ideals to help them eliminate negativity in their minds, then we are Mahayana practitioners. Based on the foundation of this body, we need to make efforts to become Mahayana practitioners, and as a result we can attain the enlightened mind of a Buddha.

The main thing is to always try to benefit people and never harm anyone. If you recite "Om Mani Padme Hum", then you need to think, "May the positive power of this practice benefit all beings."

The body that we have as a platform of activity is difficult to obtain, because being born as a human is not easy. For example, let's look at this planet. Most of it is ocean, and think how many fish are in these oceans. The largest number of life is animals and insects. If we think about both the planet and the number of animals and insects, we will see the rarity of being born as a human being.

Summary

In Buddhism, the realities and wisdom arise very slowly, not only in a few days, weeks or months. Only a very few people really think about the Fa, wish to realize the Dharma. We need to practice continuously for a long time. You have a well-qualified Geshe here, who can answer all your questions. In the long term, Buddha Dharma will continue to grow and spread widely. It is still growing and extremely lively. When the Buddha first taught, he had only five disciples. Dharma has been spread from these people, and is now widely available.

Now you have a person on par with Shakyamuni, which is the Dalai Lama, who will come here in October. Whatever teachings the Dalai Lama gives you, please keep in your heart and practice them sincerely. The essence of the teaching is never to harm any creature and without malicious ideas - try to benefit sentient beings only. This is the main point. If you act in this way, it will bring tremendous benefits in the future. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.27/2/2019.