Meaning of Buddhist practice - = oOo = - EXERCISE EXERCISE Heaven and earth are as infinite as the Buddha, . Nam Mo Ta Ba Gioi, Three Realms of Teachers, Four Samsara From Master, Nhon Thien Dao Master, Thien Ba Uc The Buddha Shakyamuni Buddha. Namo Shakyamuni Buddha (3 rounds) . Male Model Dai Tri Van Thu Master Loi Bodhisattva (3 times) . Nam Mo Dai Hanh Pho Hien Bodhisattva (3 times) . Namo Dharmapala Chu Ton Bodhisattva (3 times) . Nam Mo Dao Hoi upper Bodhisattva (3 times) . - = oOo = - The Buddha embodied in his life teaching eighty four thousand different spiritual methods, to cure eighty four thousand immoral afflictions for sentient beings. Depending on the person, depending on the place, depending on the time, He said the law did not agree; but only for the sole purpose of helping us to be saved. The Dharma Practice of Recitation of the Buddha's name is also not out of this goal. Business is not a clam. It is a practice of great significance. Although the Buddhist Recitation Sutra seems to be simple, practicing the Dharma just a few times must bring a good change to the mind. Depending on the cultivation stage and different levels of cultivation practice of each person, there are different results. Indeed, depending on the practice, Buddhas and Bodhisattvas are enlightened. In the Dharma Flower Sutra, the Buddha taught practitioners to practice in the righteousness, to generate wisdom. Not going free, going to go, then forever in samsara. Like the old woman beggar following Buddha, going over and over still remains her beggar position. Buddha Shakyamuni went to walk under the Bodhi tree, thinking step by step to observe the Dharma realm and he realized Tathagata. Thus, we understand that the Tathagata's practice is aimed at concentrating thoughts, observing the universe and attaining transcendent wisdom. The practice means walking alone or in many people, the distance and the steady, continuous step like a string. Reciting Buddha's name is a mouth proclaiming the name of Buddha and commemorating him. Every day, everyday often remember worldly troublesome things. Now, practitioners go on a journey to recite Buddha's name to commemorate the Buddha's liberating figure and his noble teachings. As a result, one feels light, joyful, forgets worldly desires and above, generates true understanding of dhammas. Walking is one of the four postures taught by the Buddha. At the beginning of practicing walking, the practitioner feels embarrassed to walk; for many generations have been accustomed to the walk of the world. Now learn to follow the Buddha, go gently and serene. Buddha spent countless lifetimes practicing this dharma, he had a gentle, cloudy gait, but no one could follow. Like No-Brain, holding a knife chasing after the Buddha, but still could not catch up. To practice according to the steps of the Tathagata, on the path from dharma to becoming a Buddha, one's body and mind must change and sublimate with each step. Each step of the practitioner is defined as four inches. The four left and four right footsteps round a chant "Namo Shakyamuni Buddha" in four equal falling sounds. This is the first rule to follow. Each step is always four inches apart. Before, we walked freely, long steps were short and irregular; Therefore, people are disturbed, the mind is often agitated and the blood is not circulated evenly, causing disease. Every step four feet will create a steady move. Both spaced and rhythmic, the body becomes gentle, the breathing will be steady and the heartbeat will follow. Thus, the practitioner adjusts his steps to regulate his breath; Because walking affects our breathing. Going irregular, breathing will be irregular. Irregular breathing causes illness, cannot cultivate; Because carbon dioxide is not completely released, it still accumulates in the lungs for a long time and easily suffers from lung pain. Practitioners take the dharmapala as the main thing, because it is easy to control it. At first, the practitioner uses the mind to check his steps. As a result, the mind is not free to follow the external conditions. The mind is completely committed to walking; mouth recite Buddha's name; headphones for the gong; eyes looking down, monitoring the distance of the step for regularity; And the gentle breath is also steady, in accordance with the rhythm of the walk. In general, when the six sense faculties practice stepping on the steps, the mind is not preoccupied with remembrance of the world. Stage one, the practice of reciting the Buddha's name to allow practitioners to separate from the consequences of Ta-Ba life. The practitioner's disturbing mind completely disappears, because there are no longer conditions to follow it. This is only at the stage of body adjustment. After the practitioner verifies that the steps are at the correct distance and rhythm, the right foot always steps right on the beat; The practitioner begins to adjust his breathing. The practitioner controls how the breath is while walking, whether or not, or has breathed faster or weaker. At this point, step into the stage of adjusting your breathing to fit with your step. Going on menstruation for a while, feeling tired, legs tired, sweating, shortness of breath, heart pounding, is practicing wrongly. Because when walking or standing, it is necessary to keep the body in a normal state. Practitioners control their steps using breath, watching in an eight-step Buddhist chant, how many breaths you take. If one breathes only one breath, then the practitioner breathes in slowly and has enough eight steps before exhaling. Or two steps of taking in and out of breath. Just like that continues steadily. How many in-and-out breaths just mentioned above, are just the number of examples. It can be changed to suit the short sigh of each different person. The main issue is to breathe regularly, gently, naturally, and in harmony with your walking rhythm. In the first stage, the practitioner tries to go for the right rhythm and distance, so the breath is overwhelmed, not in the correct way. When the first stage passes, the steps control each other. The breathing and walking are regulating, the blood volume regulates the body so well, diseases will be difficult to arise, so the body is well. Adjusting the body and breathing to be normal, healthy, is just the first stage in the healing arts of the world. That is not the goal of the practice . Because of how healthy they are, the practitioner must also abandon this body. So it is necessary to step into the stage and to tune the mind. At stage one, the practitioner's mind is forced on walking and breathing. But if you continue to stay in this place all the time, you will be in vain! Indeed, when the mind is only partially on the breath and walks, it is time to close the eyes to leave life, leaving this body, the practitioner will not benefit anything. Therefore, the Zen Master often admonishes: “Live sitting, not lying down; dead lying, not sitting ”. This is to say the cultivator's useless deeds in the form of, not containing any content inside. When using the mind to check that the breath is in tune with the steady, free, serene step, the practitioner has reached agreement with the body karma. Arranging the body and mind in accordance with the practice is an important matter for maintaining a vital body and spiritual practice. Realizing that the practitioner does not have an incomparable strength and a transcendent wisdom like the Buddha, so cannot do exactly as he does. So, we must compromise with our karma, gradually adjust the breathing for the body to heal. The body is harmonized, the breath is conditioned, the mind is definitely less disturbing. Body, breath and mind returned to normal, at that time the Patriarch taught that "Normal mind is vision". From here on, practitioners can start to cultivate. Become a normal person, begin to observe, think, and see objects objectively and accurately. Practitioners concentrate their thoughts to meditate on the Buddha's dhamma, called the Mindfulness , which belongs to the main practice. The Dharma of insight practice is to use the Buddha's noble teachings and his compassionate, liberating image to eliminate defilements from countless eons of practitioners. Practitioners begin to think about the meaning of why when walking, each step must walk four inches apart. What does the four right footsteps put down on the sound of the thump mean and what does the left four steps mean? Dharma number 4 has an important meaning to Dharma Quan. Each step four inches apart represents the life of the practitioner when the brain also follows the Four Noble Truths, or walks on truth. On the way to find the truth, one observes the two laws of the Noble Truths and the two of the Truths. Understanding the two Dhammas of the Noble Truths, practitioners look to the world, see the world of sentient beings full of defilements. On the Noble Truth standpoint, seeing the Buddha world is pure, liberated. This side has suffering and the cause of suffering; the other side has liberation and the path of liberation. When one is conscious of walking on the Four Noble Truths, going one notch, the practitioner contemplates that the left four steps represent the four afflictions in mortality, which are the wrong things that lead people into samsara. The four right steps represent the purity and liberation of the Nirvana world, happy feet. There is the world Ta-Ba suffers, because there are four things that make the world of suffering. On the contrary, the realm of nirvana, happiness and liberation; because it is combined with the four pure dharma s. Going to practice, when the left 4 steps are put down, the practitioner immediately visualizes the following 4 measures: - Contemplating the impure body: In the first left footstep, practitioners think that this physical body is impure, impure, dirty, often visualized as a leather bag containing stinking things. On the contrary, the Buddha body in Nirvana is pure and dignified. He took the nature of all things as the body, so the Buddha body is the permanent Dharma Body. And when he existed in the world, although he was as mortal as everyone else, but Buddha had 32 good appearances, 80 beauty. Observe that the Buddha and the practitioner have the same physical body. Why is He respected by everyone, but the practitioner is hated? The Buddha taught that he spent countless eons of Bodhisattva practice, his body only doing good deeds; the mouth only says the right words, mildly; The mind fully remembers thinking that what is good and all His works are just for everyone's happiness. With such pure body, speech, and mind, the new body of Buddha is pure, transparent like flow. On the contrary, the practitioner lives forever with a greedy, jealous, jealous, and arrogant mind; mouth lies, wrong, cruel; I do sin and live a selfish, meaningless life that doesn't help anyone. Such a bad mind creates a form of suffering and misery. The mind is narrow, new to myopic. As the days passed, our body and mind were so bad that we did not know it. Through countless lives, the practitioner rolls on this path of suffering. Today, understanding the religion, practitioners no longer like the impure body; want to leave it to see if the Dharmakaya is as pure as the Buddhas, or at least to have the body of the biochemical lotus. Practice, know to bring the pure image to the mind, the practitioner immediately becomes Buddha; Buddha this is Buddha mind. Just one pure mindfulness, Buddha appears. From an external Buddha influences the mind, making the practitioner's Buddhist mind arose. The Buddha has immense compassion, so the practitioner's mind thinks of him, and immediately becomes gentle. Other people who see the practitioner are also gentle. It is Buddha who appeared in the human world, or the practitioner body has been Buddha. On the path of practice, a practitioner resembles a Buddha partly, and will erase a part of the mundane. - Longevity contemplation of suffering: Butterflies fluttering in the flower garden are very beautiful. But greed, foolishness catch it, hold in hand, only hold the poisonous hair. People often have a desire for all things in the world. However, the Buddha taught that the more possessions a person has; because it binds. Not only are they suffering from external things, but also suffering from many oppressions from birth until they close their eyes, unable to tell them all. On the contrary, the Buddha has perfect merit. Therefore, for him, all things are means of practice; when needed, have the full order. And he is solemn with the pure Dharma, so His world has only bliss, but no suffering. When the practitioner is still in a sublime position, it is necessary to use the Quan Quan method to distinguish the two opposing things: right and left, foot and hope, sinful and liberating way. Such contemplation, the practitioner separates from the bad, and focuses on the noble world. Here just temporarily use the term "pleasant feeling" to describe the feelings in the Buddha world, to contrast the noun "suffering" in the world. In fact, in the Buddha's world there is no longer any treatment, good or bad, suffering. Because all the dharma are in a state of tranquility; it is difficult to use ordinary language to describe it. Only when a practitioner truly enters life in His world will he have a genuine and accurate feeling. Therefore, all the description of the perceived state of the world of Nirvana by the Buddhas is beyond the abuses of the ordinary. - Mindfulness of impermanence: Practitioners must remember that all things in this world are always changing. The thing changes, so the mind also changes. Therefore, the Buddha taught that this mind is impermanent. Understanding the impermanent mind of the world, one will be indifferent to the promises of others. Things as well as circumstances always change, so the change of people's hearts is inevitable. In addition, people's perceptions of all issues also change from time to time. In the period of theocracy, decentralization, and civil rights, people had different perspectives in all fields. From the impermanent world of Ta-Ba, the practitioner of sutra, enters the immutable world of the Buddhas. The Buddha's mind and his world do not change. Because he resides in tranquility, or in the form of dharma s. On this basis, what the Buddha taught is absolute truth. - Self-contemplation: The fourth left footstep, practitioners relate to all the accumulated efforts of man in this world. In the end, life ends three inches, all will not be. When we live, we often accept all that is our surroundings, but suffer with this self. Also, the human body is unstable, often likened to by the Buddha as a bubble or sunlight. But people are deluded, mistaking it for eternity; should suffer forever in samsara. The Buddha taught the Dhamma of anatta to guide people to the foot of the self . On the walking march, to get rid of all the crazy worldly delusions and dwell in the foot of the self is the true body. Practitioners will become immortal like the Buddha, capable of penetrating the universe, taking the universe as the body, existing throughout the Dharma Realm. Conversely, stubbornness in a narrow body suffers forever with it. Thus, the four left steps help practitioners think of the four dharmas, namely impermanence, suffering, no, selflessness in the world of suffering and pollution. And the four steps must evoke the four dharma s, namely, Normal, Lac, Self, and Pure, of the pure Great Bliss world. These two images contrast each other. According to the walking step of business, every day, the practitioner is boring, far from the suffering of Ta-Ba's defilements and comes close to the tranquility and purity of Nirvana. With 4 right steps, stepping on the right tap to wake up, reminds the practitioner of the eternal and unchanging world. The four left steps step into the void, representing the dharma of emptiness, so mundane to the practitioner becomes meaningless. Initially, practitioners must contemplate two contrasting dharma s: purity, bliss, liberation and suffering, troubles to compare and choose. But with the outwork of the practice, the sorrows of the left side slowly disappear with the silent, empty step. At that time, the observation changes; because there are only four knots left and the title of Buddha helps one to focus the mind on the Buddha Shakyamuni. He is the only one who teaches practitioners to realize the path from ordinary to the Buddha's world. - The first right foot step is right on the recitation of "Nam Mo". That is, practitioners should not stay in the position of sentient beings looking towards Buddha, respectfully clasping their hands, putting their full faith in him and vowing to follow in his footsteps. A practitioner's belief in the Buddha is an intellectual guided belief. Practitioners observe in this world, there are good symbols that are declared saints by humans. But these Saints are only influential and beneficial to a certain extent. Their words are valid only at a certain time. Particularly Buddha, among the Saints, he was born first, sermons the most, without making any mistakes. Treasures of the Buddha's teachings left thousands of years ago, people in the world are still learning, studying and no one dares to conclude the Buddha is wrong. Therefore, the practitioner chooses the Buddha as the object of practice, putting all his faith in reverence and respect for him. - The second right foot step is right without the word "Sakyamuni". Shakyamuni is Nang Nhon, which means that he is omnipotent, omnipotent, and perfect. Because He did things that contemporaries could not do, and even descendants could not do. He was born in a country of many ethnicities, in a complicated time, full of doctrines. His innocent teachings have beaten them. Living in a society where everyone bowed to the caste regime, he dared to advocate the elimination of the class, but no one could harm him. No brain specializes in killing sneaky, chasing and killing Buddha. U-floor-frequency-speaker Ca-lettuce released snake to harm Buddha, and King A-bar-world let the elephant drunk to kill Buddha. Yet they could not harm him and eventually became His disciples. Coming from the highest class, he casually gave up everything to live with the lowest class; and His congregation has fused all classes to live harmoniously together. The Buddha did not use an inch of iron or seduction to conquer people, but all of them respect and respect Him. - The third right footstep is right on the word "Mau Ni", which is president, quiet. Silence from facial expressions to soul. All defilements, suffering, and hatred are not in the mind of the Buddha. He never disputes with people. The Buddha always remained in a state of tranquility and deeply displayed gentle and patient deeds. Practice following the Buddha, so that the mind becomes calm and gentle towards everyone. - The fourth right step is right without the word "Buddha", which means enlightenment and insight. Practicing according to Buddha is to rely on his wisdom wisdom, rely on his direction and compassion, to build a noble and meaningful life. In a nutshell, the Buddhist Buddhist Mindfulness Sutra only sees simple movements outside. However, by practicing this means of means, the mind becomes pure and brings the practitioner back to the wharf. Step by step, practice reciting Buddha's name, he brings Buddha into his mind, using the sword of wisdom to cut the rope of craving, which generates all sin and delusion. Therefore, the more one practices the Buddhist Mindfulness Sutra, the closer the Buddha world will come and the more open Buddha's knowledge will be opened. From there, the practitioner realizes that the Buddha's path is pure and immortal. Practitioners take their whole life and take refuge in the Buddha; vow to do things as He taught; play the highest mind, pray to attain the attainment of Chief Justice. Want to develop the mindless mind, to give up the narrow mind, attachment; open the mind to be in contact with the mind of Buddha; Practitioners will easily tolerate, forgive any harms, or defame accidentally or intentionally. The practice always remembers the teachings of the Buddha, changes the nature of the mind to resemble the Buddha, and follows the Buddha's conduct. Relying on him, the practitioner's mind shines. Thanks to the external Buddha influences the meditator's inner Buddha nature, the mind becomes pure, lucid; drop foolishness from countless lives. As such, the practitioner finds himself as omnipotent as Shakyamuni, and can do hard things to do in his life. And practitioners pray that everyone can understand and walk on the noble path of the Buddha.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.25/3/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.