Sangha and Organization.

The Sangha organization is a non-organized organization, but it is not so loose and fragmented as sand in the desert, but it is like water. Water always adapts to every situation. When the water is in the bottle, it is round and the tube is long; water does not flow into a high place but always poured into a low place. When the water is cold, it freezes, evaporates when it is hot, but finally: water still returns to water.

According to the common way of thinking of people outside the temple door, Luc Hoa is a principle, a principle or a rule that is applied in the Sangha to have a harmonious life.Simple to say, that way of thinking is right. But using the word "principle" or "principle" makes people feel like having to apply Luc Hoa, the monastic group seems to have to close itself to a strict discipline, full of framework, permission switches and lack of affection, like military discipline.
         
It will not be based on the texts of sutras, laws, and essays to develop, analyze the origins, history, causes, definitions or annotations of the words Luc Hoa. What we can exchange is the practical experience recorded and transmitted right away in the Sangha event from more than two thousand and five hundred years ago. That experience, can be drawn from the activities of the original Sangha (through the scriptures left), also through the lively lessons of the Vietnamese Sangha community today and now, or maybe only within the scope small of an academy Buddha, a monastery, or a small temple, in a city, or in a remote countryside. 
          
Through the experience of applying Luc Hoa, all-time monks and priests felt that, it was not a hard and dry principle, but a life, a beautiful way of life, a reasonable love. Lack of Luc Hoa, Buddhist monks and nuns at the time could not stabilize order and go in a proper way when class discrimination was a practice (or institution) in Indian society at that time (lasts until now). 

But is Luc Hoa a living thing that can be applied to the life of any group to bring order and harmony to the collective? There have been many people trying to analyze and interpret, to draw on an effective method of stability and harmony to apply to organizations, unions and even social parties. These efforts, though praising Luc Hoa as the best method for collective activities, are ultimately just the best in theory, cannot be applied in practice. Because, they forget that, from the beginning, Luc Hoa was founded by Buddha to apply in the life of the Sangha, a collective "average of thousands of houses", without property ownership, no good person. authority; a collective of loving people, see "the four great stages", only for one purpose is the realization of liberation to "the most necessary humanity".
        
For the Sangha, the Buddha instructed Phap Hoa; As for lay people, he taught Four Dharma. Since the development of Buddhism, with the thought of practical commitment, monks can apply both Luc Hoa and Tu Nhac Phap. But to apply Luc Hoa properly to secular organizations, it is almost impossible. Is it possible that the success of a secular collective when applying Luc Hoa, is only "on the spirit" and relatively, in a narrow range only. Why can't Luc Hoa be widely applied to all un-monastic organizations? Isn't the Dharma Buddha like rain pouring down to life, or plants growing and growing, depending on their ability to absorb? Agree is Dharma Buddha like rain, every plant is used according to its ability, but it is about each individual. A collective is different.
         

          
The Sangha collective is a monastic collective, applied to Luc Hoa is not due to being forced into a mold with rules, disciplines and calls or all kinds of motto as secular groups. Luc Hoa is a method of the elderly group that each individual, monk or nun, voluntarily applies to create harmony in life. The six elements mentioned in Luc Hoa include the three karmas (body, speech, mind), precepts (rules of conduct), ants (mental) and property (material). These six elements of collective life, if there is harmony and co-existence, will create order, harmony and rhythm, not playing together."Dong" is easy, but "harmony" is very difficult. If the worldly group tries, it can also force every member into the "dong" framework. Want to have "peace" in a gentle, needy, natural, innocent, free, All must have practice and regular practice of the selflessness, the arising of all things. Each individual must forget his ego to be in harmony with the collective life. The essence of Luc Hoa is to break down, non-clinging, even though the Buddha did not speak out publicly, but the monk must have felt through the collective activities of two thousand and five hundred years ago.
So try analyzing each point of Luc Hoa to see why only the renunciation can be applied, but the secular collective does not. 

1. Body harmony and co-residence:  living together in a place, wide, saying the residence, the area, the base (monastery, monastery, buddhist institute, great forest ...);narrow is the room, the bedroom, the workplace, the common place of living (the main hall, the meeting room). The monk who lives a life of meagerness - often unhappy (eating, wearing, sleeping) is not ample, he does not have time to worry about where to eat accommodation so be ready and happy to be together. As the secular party groups lacking in practice are different, no matter what "homosexuals", "willingness", "co-workers" and "fellow students" do not have "peace" because There are too many possessions. 

2. Uncertain repentance: Talking to each other in a gentle, polite, gentle, gentle, humble way, even if there is disagreement, it does not lead to controversy, loudly. The renunciation clearly knows "the art of export and import", knows the sound of the language is impermanent, always keeps the vassal of purity, reciting a Buddha's sentence better than letting go of a wrong word or language that harms others. As for the secular party groups lacking in practice, it is different, whether it is "homogeneous", "dong khau", "homophobia" and "co-voting", it is difficult to keep the air for the collective because too heavy to accept ... 

3. Italian harmony approved: always keep the mind in harmony and empathy with each other in common joy. It is the joy of living in the righteous Dharma (dharma), the joy that has the same ideal toward liberation of enlightenment. This is a great joy that covers all the differences of identity, circumstances, fame, generals, possessions and possessions. With an ego-mindless mind, the monk in communication, the Sangha activities, always mingling with the fellow, the dharma, sharing and listening to the hearts and circumstances of others. Whereas secular people come into the collective, if they do not practice selflessness, they will be able to enjoy themselves regardless of other people, just want people to please, respect and treat them especially. . Such a big self, even if there is "concentricity", "comrades", or "unanimity", it is impossible to create "harmony". 

4. Peaceful practitioners: comply, keep the rules and rules of living in harmony. The precepts and rules (majesty) of the Sangha are the basis of liberation. The monk knows that keeping the precepts is to protect (protect) the three karmas for purity, which are the foundation to progress toward liberation of enlightenment; Because of that knowledge and because there is always an interest in liberating enlightenment, the monk voluntarily sets himself in the precepts. The precepts and the rules of living (majesty) are the security, the life of the monk. Therefore, it is not because the people of the common people keep the precepts more, not because of the relatives of the Buddha, of the Patriarch, of the famous teachers without needing to dignify the virtue of virtue. Because of the enlightened liberation career, the monastic vows to maintain the precepts; Because of being in harmony with the life of the Sangha and the dignified body to make a precious symbol in the Three Jewels, monastic people keep the dignity of virtue and the rules of living together. The precepts and the majesty of the rules are therefore not iron and steel disciplines that constrain individuals in the collective life, but are the vows, the natural desires among those who are naked, non-self. Thanks to selflessness, the monk let go of the names, generals, statuses and strata of society and in the Sangha to live in harmony with other clergy in institutions that have the ability to defend themselves.

The precepts are not a caste, not a place to distinguish the person, the company in the Sangha. Order and company in the Sangha in the moral and lower levels. That religious order, naturally arranged by the humility and selflessness of each individual monk. The secular in the discipline of the collective, if not practically selfless and if not see the discipline is the life of their organization, will always boast about class, seniority, age, age party, contested each seat, status. Wanting to apply Luc Hoa of Buddha that each person does not know to forget about himself, the discipline compliance is just forced, insensitive, even if "dong" cannot be "reconciled". 

5. Comments of harmony: sharing, exchanging with each other in harmony with the knowledge and experience in the practice of the dharma. That knowledge and experience is not a private capital to preserve and earn a living like the professional professions of the secular world. The renunciation only has the knowledge and experience of practice towards the goal of liberation of enlightenment. The goal is not heaven or narrow heaven, but the first person to win good seats, the latter is disadvantaged. The so-called "possession", or the unique interpretation of an individual, has no meaning in the process of practice or liberation. Transcendental wisdom can only appear where a step reaches anattā completely. Therefore, in the spirit of selflessness, the monk who has the knowledge or experience in the practice of cultivation also wholeheartedly shares, discusses, listens, exchanges, guides,Encouraging his fellow disciples with the spirit of harmony. The mundane collective wants to apply "mediation antidote" first of all to practice selflessness, to see that the knowledge and experience of the world are all common, not to hide for themselves a small or mysterious thing to nurturing and honoring an impermanent, hopeless self.

6. Benefit for the army: sharing material interests in a reasonable, harmonious and fun way. Saying "rights" here is to say reluctantly. In fact, according to the traditional activities of the original Sangha during the Buddha's time, monks were those who renounced their families, lived in alms, in addition to three monks, bowls, tools, crouching tools, needle and thread, and filtered water. , no other private property. Such a happy, meager and inattentive life should not discuss and think about benefits or benefits like in the world. But in this day and age, proletarians are no longer suitable.Monks now live in monasteries, monasteries, social interactions, needing material and money on demand, but the spirit is always a proletarian spirit, which means being willing to let go, give alms , offering everything that the individual is holding if this letting go has a great benefit to the recipient without harming the common interests as well as severing responsibility for others in the Sangha, as well as in na na forum. Three realms of four great capital are not. 

The monastic people come and go in this world without self, selflessness, selflessness, so they can share, share, give, give away, in a peaceful, happy way, without being entangled , have a lump. The benefit of the army has a place called "co-workers" - in this way, it is possible to understand the affection of the collective increase to give away what we have, not to gain benefits. Coming together is to give, to give, to practice the practice of letting go - also a way to gradually give up. Individuals in secular groups without selflessness, altruism, will not be able to practice at the end of "peace and harmony".
         
Pointing through the profound meaning of Luc Hoa, on the one hand, praising the marvelous method of Duc The Ton to guide a harmonious collective life, is both a spiritual practice for each individual when entering big sea of ​​the sangha; on the other hand, also to arouse intense belief in the monastic power of the Sangha. That power can neutralize all differences, contradictions, conflicts that no mundane collective can do. That power, starting with just one thought: no-self. 

In short, the nature of the old monk is pure and harmonious. The Sangha organization is a non-organized organization, but it is not so loose and fragmented as sand in the desert, but it is like water. Water always adapts to every situation. When the water is in the bottle, it is round and the tube is long; water does not flow into a high place but always poured into a low place. When the water is cold, it freezes, evaporates when it is hot, but finally: water still returns to water.  END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.1/6/2019.