Learn Dhammadesanākusala: Blessed Dharma teaching.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Dhammadesanākusala: Blessed to preach the Dharma – Definition of Dhammadesanā "Dhamma desenti etāyā'ti dhammadesanā." Those who are able to teach and teach the true dharma to save sentient beings are called dhammadesanā: the teaching of meritorious deeds, that is, the mind-consciousness that co-exists with the great-kindness of mind having yonisomanasikāra: understanding. know in the mind according to the true-nature of the dharmas. Dhammadesanākusala: Blessings of Dharma * Those who are able to teach and teach the Dharma with great compassion and pure mind, do not let greed arise, wish to be a famous shaman, nor do they wish to receive offerings. I don't want many people to come to worship, I don't want to have many subordinates, I don't want a good reputation, ...but only pure great-kindness-kindness saves the listener, I hope everyone Listening respectfully to the Dharma, understanding only the Buddha's righteous Dharma, will be blessed with pure Dharma preaching, and surely have many noble and noble fruits. * Those who are able to preach and teach the Dharma with great wholesomeness and impure mind, because of the desire to become a famous shaman because of greed, also want to receive offerings. , hoping that many people will come to worship and make offerings, have many subordinates and entourage, have a good reputation, have many benefits, etc., then the blessing-goodness of preaching the Dharma is not pure, there is not much fruit. treasure. Teaching the Dharma with an impure mind A bhikkhu who preaches the Dharma with an impure mind, with an intention-consciousness co-existing with an unwholesome mind (evil mind) speaks contrary to the Dharma, in order to bring about his own benefit. Eg: Kapilamacchavatthu Once upon a time, the Blessed One was staying at the Jetavana temple, near the city of Sāvatthi. At that time, the Buddha mentioned a yellow fish named Kapila, so this Kapilamacchavatthu (1) story is summarized as follows: In the past, the Buddha Kassapa period (2) passed away Nirvana. At that time, a family with two brothers both went home to become monks in a temple of the priest. The mother and sister also went forth to become bhikkhunis in a bhikkhuni temple. 1 Commentary on Dhammapadaṭṭhakathā, Kapilamacchavatthu. 2 The time when the Buddha Kassapa appeared in the world in the age of man with a lifespan of about 20 thousand years, in the same Bhaddakappa this earth life. The whole family consisted of four people: the older brother was named Bhikkhu Sāgata, the younger brother was named Bhikkhu Kapila, the mother named Bhikkhuni Sādhinī and the younger sister was named Bhikkhuni Tāpanā. After becoming bhikkhus, every day, the two brother bhikkhus performed their duties towards the elder the priest and the elder the elder priest, carefully guiding and teaching. One day, two white-bhikkhus asked the priest, saying: - Dear Sir, what is the main duty in Buddhism? The Elder, the high priest, commanded that: - Hey two kids! In Buddhism, there are two main functions: 1- Ganthadhura: the duty of studying Dharma-studying Buddhism. 2- Vipassanādhura: duty-practice-practice-meditation-wisdom belongs to dharma-practice-Buddhist. Hearing the Venerable Elder's teaching thus, the elderly monk Sāgata (brother) thought: "One should follow the duty of practicing the Dharma-practice-meditation-wisdom that belongs to the Buddhist practice." The bhikkhu Sāgata stayed in the temple, daily practicing the Dharma, performing his duties as a disciple towards the Elder, and the Elder priest taught the precepts clearly and understood. clearly the method of practice-practice-practice-meditation-wisdom (vipassanādhura) for the bhikkhu Sagata for 5 years. After 5 years, Bhikkhu Sāgata bowed down to the priest, asked permission to go to the forest to practice Dharma, practice meditation, and wisdom, leading to the realization of the four Noble Truths, the attainment of the Four Noble Truths, the Four Noble Truths, and the Four Noble Truths. and Nirvana, eliminating all cravings, all afflictions without residue, becoming an Arahant. * The young monk Kapila (disciple) thought: "I'm young, so I'll follow the duty of studying the Dharma-studying Buddhism first, when I'm old I'll follow the duty of practicing the Dharma-practicing-meditation-wisdom that belongs to the Buddhist practice." After thinking this, the bhikkhu Kapila bowed down to the elder, asking for his duty to study the Buddhist dharma (ganthadhura) first, so the bhikkhu Kapila tried diligently to study the Dharma. Learning Buddhism memorized the Pāḷi Tripitaka, became a famous dharma teacher, so many people admired, followed, and offered many gifts. Bhikkhu Kapila indulges in fame and gain, and then develops conceit, thinks himself to be more understanding than others, acts wrongly, speaks contrary to the law, contrary to the Buddha's righteous Dharma. * In accordance with the law, in accordance with the law, the Bhikkhu-khikkhu Kapila dares to say not in accordance with the law, not in accordance with the law; and what is not in accordance with the law, not in accordance with the law, the Bhikkhu Kapila dares to speak in accordance with the law, in accordance with the law. * What is guilty, the monk Kapila dare to say innocent; and what is innocent, the bhikkhu Kapila dares to say guilty, etc. Bhikkhu Kapila relied on his understanding of the Pāḷi Tripitaka, and then, showing off his ability to make excuses for his wrongdoing, bhikkhu Kapila acted and spoke contrary to the Buddha's righteous dharma. Hearing the wrong actions and wrong words of the bhikkhu Kapila, the wise elders with pure moral virtue came to advise the bhikkhu Kapila, saying: - O Dharma-becoming Kapila! Dharma friends should no longer act and speak contrary to the Buddha's right law, that is not in accordance with the law, not in accordance with the right Dharma. Hearing such advice from the wise elders, the bhikkhu Kapila not only did not know how to do good, but also criticized the wise, saying: - Hey Elders! What they know! They are just empty people! Bhikkhu Kapila, becoming more and more conceited, often reproached the Elders with pure virtue, and threatened other minor bhikkhus who would not listen to him. The younger brother disobeyed his brother The wise Elders could not advise the Bhikkhu Kapila, so the Venerable Elder came to explain this matter to the Venerable Sāgata, an Arahant who was also his elder brother. Kapila Khuc. The Elder Sāgata came to advise that: - Hey, brother Kapila! The wise Elders give proper advice to protect and maintain the Buddha's righteous Dharma. Therefore, you should obey these wise Elders. Brothers should not act and speak disrespectfully towards those Elders. You should not act and speak in such a way that is contrary to the Buddha's righteous Dharma. Although Venerable Sāgata advised him a couple of times, the bhikkhu Kapila stubbornly refused to give up his wrong actions and spoke wrong words against the Buddha's righteous Dharma. Knowing that the bhikkhu Kapila would not listen to his advice, the Venerable Sāgata said: - Hey, brother Kapila! If the junior brother does not renounce his wrongdoings, the younger brother will suffer the painful results of his negative karma. After reminding and admonishing his younger brother Kapila thus, Venerable Sāgata returned to his residence. From then on, the bhikkhus with pure moral virtue shunned and were not close to the bhikkhu Kapila. Bhikkhu Kapila still acts wrongly, speaks wrongly along with his group of retinues, living together. One day, the bhikkhu Kapila thought: "Today is the monthly uposatha day, one should come and do the uposathakamma at sīmā." Bhikkhu Kapila came to sit on the throne and asked the monks, saying: - Hey Gentlemen! Don't bhikkhus practice the Bhikkhupātimokkha chanting here? Hearing the bhikkhu Kapila ask this, the bhikkhus all kept silent, thinking that: "There is no benefit to this bhikkhu Kapila." Seeing this, the bhikkhu Kapila said: "Āvuso, dhammo vā vinayo vā natthi, tāpimokkhena sutena vā asutena vā ko attho." - Hey Gentlemen! Right-dharma or right-law is not there, what is the benefit of listening to bhikkhupātimokkha or not listening to bhikkhu-pātimokkha! Having said this, the bhikkhu Kapila arose and returned to his abode. Bhikkhu Kapila still clings to his own wrongdoing, acts and speaks contrary to the Buddha Kassapa's correct dharma, does not know how to make good for the rest of his life. * Mr. Elder Sāgata is a holy Arahant who has passed away Nirvana, freed from suffering, birth and death, reincarnation in the three worlds. * After the bhikkhu Kapila died, that bad kamma gave the result of rebirth in the great hell-hell of Avīci, suffering the results of his bad karma for a long time. * The bhikkhuni Sādhinī is the mother-mother of the bhikkhu Kapila, and the bhikkhuni Tāpanā is the sister of the bhikkhu Kapila who often defends the bhikkhu Kapila, reproaches and rebukes the bhikkhus who have Virtue is pure, so after the death of the bhikkhuni Sādhinī and the death of the bhikkhuni Tāpanā, that evil kamma results in rebirth in the great hell-hell of Avīci, suffering the result of that evil kamma. their own for a long time. Reincarnated in the heavens by virtue of keeping the precepts During that time, a group of thieves of 500 people entered the village to rob, surrounded by a large number of villagers armed with weapons, they panicked, ran into the forest to escape, but could not find any safe refuge in In the forest, seeing a monk living in the forest, they went together to pay homage to the Elder, and then said: - Dear Elder, may the Elder be our safe refuge. The Elder taught that: - Hey kids! Apart from the precepts, there is no safe refuge for you. So, you should uphold the five precepts. Hearing the Elder's teaching like that, all the band of thieves obeyed the Elder's teachings, and respectfully asked him to guide them to uphold the five precepts. After taking the five precepts, the Elder advised that: - Hey kids! Now that you are ethical, each of you should strive to keep your five precepts pure and complete, it is better to sacrifice your life than to break any precepts. All the band of thieves reverently obeyed the Elder. At that time, a large number of villagers armed with weapons ran after them to the forest, found a group of thieves consisting of 500 people, they killed all the band of thieves, no one survived. After the death of that group of 500 thieves, the great wholesome kamma of keeping the precepts resulted in rebirth in the heavens. The leader of a band of thieves in his previous life, became the head god of the group of 500 gods. The group of 500 devas enjoy all happiness in heaven until the end of their lifespan in that heaven. Reincarnated in a group of fishermen The group of 500 devas who were reborn in the heavens from the time of Kassapa Buddha's teachings to the time when Gotama Buddha appeared in the world, spent a long time in the world. this same earth life called Bhaddakappa. After the group of 500 devas died in the heavenly realm, the great-good karma resulted in rebirth in the human realm in a village of 500 fishing families. After the death of the chief devas, great wholesome kamma gives the fruit of rebirth as the son of a fisherman's village chief, while the rest of the group of gods, great wholesome kamma results in rebirth as the children of other gods. fisherman family. When 500 children were born, in adulthood, 500 children were close friends, the fisherman's son was the leader of the group. Kapila was born as a big fish with yellow skin The afterlife of the bhikkhu Kapila burned in the great hell realm of Avīci spans a long period from the time of Kassapa Buddha's teachings to the time when Gotama Buddha appeared on time. , having just come out of the hell realm, that evil kamma results in rebirth as a large fish with golden skin, but with a foul stench, in the river Aciravati. One day, a group of 500 close friends discussed with each other that: "We should go fishing." They carried their nets on boats to the Aciravatī river, spread the nets into the water to catch fish. That big yellow fish got caught in the net of that group of children, whose parents cheered with joy, saying: “Our children caught a big, beautiful yellow fish! We should bring this fish to King Pasenadi Kosala as a reward.” The group of young friends put the yellow fish on the boat, and together they carried it to the king's palace. Seeing the large fish that had not yet been seen, King Pasenadi Kosala asked: - Hey guys! Where did you catch this fish? A group of young people said: - Dear King, they caught this fish in the river Aciravatī. The king saw a large, beautiful yellow fish, and thought: “The Blessed One knows well why this great fish has such yellow skin.” Telling the group of young people to carry the big fish to the Jetavana temple, the king came to pay respects to the Blessed One. The large yellow-skinned fish opened its mouth, and the disgusting smell from the fish's mouth spread throughout the Jetavana temple. At that time, King Pasenadi Kosala asked the Blessed One, saying: - Dear World-Honored One, why does this big fish have such a beautiful yellow skin color? Why does its mouth have such a disgusting odor? White Sir. Hearing King Pasenadi Kosala ask this question, the Blessed One commanded that: - Hey Great King! The previous life of this great fish was a monk named Kapila in the teachings of Buddha Kassapa. The bhikkhu Kapila tried diligently to learn to memorize many of the Pāḷi Tripitakas, to become a good dharma teacher, so he was admired by many people, because there were many followers who supported him and made many offerings. In animals, the bhikkhu Kapila indulged in fame and gain, and then he developed conceit, claiming to be more knowledgeable than others. Bhikkhu Kapila acted contrary to the precepts, spoke contrary to the Buddha Kassapa's correct dharma, often reproached the wise elders with pure moral virtues, and intimidated the bhikkhus. The kid didn't listen to me. Bhikkhu Kapila still clings to these wrong things until death. After the bhikkhu Kapila died, that evil kamma gave the fruit of rebirth in the great hell realm of Avīci, suffering the result of that evil kamma for a long time. Now in the present life, * The big fish has yellow skin, which is the result of the great-good karma of the Pāḷi Tripitaka, praising the Buddha's grace in the past life. * The mouth of the big fish has a disgusting stench, it is the result of bad karma to speak wrongly with the correct Dharma of Kassapa Buddha, often reproaching the wise Elders with good morals- pure virtue, intimidates the little bhikkhus with pure virtue. - Hey Great-King! The Tathagata told this fish to answer questions for the Great King to hear. King Pasenadi Kosala said: - Dear World-Honored One, respectfully request the Blessed One to instruct the fish to answer questions. White Sir. The Blessed One asked that fish: - Hey fish! Your name is Kapila right? - Dear World-Honored One, yes, my name is Kapila. - Hey fish! Where did my past life come from? - Dear World-Honored One, my past life came from the great hell Avīci. - Hey fish! Where was my brother Sāgata born? - Dear World-Honored One, my brother Sāgata has passed away from Nirvana. - Hey fish! In which realm was the bhikkhuni Sādhanī your mother born? - Dear World-Honored One, the bhikkhuni Sādhanī is the mother of a child born in the great hell realm. - Hey fish! In which realm was the bhikkhuni Tāpanā your brother born? - Dear World-Honored One, Bhikkhuni Tāpanā is my younger brother who was also born in the great hell realm. - Hey fish! Now, what realm will I be born in? The fish named Kapila said: - Dear World-Honored One, after I die, my negative karma will result in rebirth in the great hell-hell of Avīci. After speaking to the Blessed One like this, the Kapila fish became angry, so it hit its head on the boat and broke its head, dying on the spot. After death, that negative karma results in rebirth in the great world. Avīci hell. Hearing and seeing such a scene, everyone was amazed. Through this Kapilamacchavatthu, the bhikkhu Kapila was a student who memorized much in the Pāḷi Tripitaka during the Buddha-Kassapa period. Bhikkhu Kapila preached the dharma or was famous, so he was admired by many people and offered many gifts. Later, the bhikkhu Kapila, infatuated with fame and gain, gave rise to a conceited mind, considering himself superior to others, so he should say whatever is beneficial to himself, even if it does not conform to the law established by the Buddha, incompatible with the true Dharma that the Buddha preached. Every time, if the Elder comes to advise and remind, the monk Kapila does not know how to submit to good, clings to him, relies on his understanding of Buddhist dharma, and then makes excuses for him. his wrong actions, wrong words. Studying Buddhist teachings like Bhikkhu Kapila is like a person catching a poisonous snake by its tail, which is not only harmful to oneself, but also brings harm to other people who are close, close, and trusting. The Buddha taught that there are 3 classes of people who study Dharma-study Buddhism as follows: 1- Alagadda pariyatti: Those who study the Dharma-study of Buddhism are likened to those who catch a poisonous snake whose tail is harmful to their life. 2- Nissaraṇa pariyatti: The class of people who study Dharma-study Buddhism to practice, hoping to be freed from the sufferings of birth-and-death in the three worlds and four species. 3- Bhaṇḍāgārika pariyatti: The Arahant studied the Buddhist dharma in order to preserve and maintain the Buddha's treasure of Dharma. Two groups of bhikkhus from Kosambī quarrel Around the time of the late 9th summer, less than the 10th summer of Gotama Buddha, an event occurred at the temple of Ghositārāma, Kosambī as follows: A group of vinayadhara bhikkhus and a group of suttanadhara bhikkhus quarreled and argued with each other, due to the cause stemming from a small matter: * A bhikkhu-bhikkhu knows the sutras and comes out of the toilet, leaving the washing water left over in the shift. * A bhikkhu-bhikkhu-bhikkhu-in-the-law goes to the toilet, sees the residual washing water in the shift, … With a small story misunderstanding each other, leading to split into 2 groups of bhikkhus, not willing to practice Sangha together. Knowing that such a thing had happened, the Buddha came and advised each group of monks not to quarrel and argue with each other, to repent, and then to be in harmony together, to practice the Sangha together. activities, but no group would obey the teachings of the Buddha. One day, the Blessed One was going to beg for food in Kosambī, and after he had finished his day, he left Kosamb alone and went into the Pālileyyaka grove. Alone in this desolate forest, the Blessed One thought: “Previously, two groups of bhikkhus from Kosambī quarreled with each other, arguing with each other. Now, the Tathagata is alone, with no one beside him, how lonely and quiet it is!" The World-Honored One settled down for the tenth time in this Palileyyaka forest. The elephant king Pālileyyaka was fed up with living with a herd of young elephants, so he hid in this forest, met the Blessed One, and felt extremely happy to do his duty to save the world. -Ton, like a disciple who knows his duty to serve his teacher. Seeing the elephant king Pālileyyaka protecting the Blessed One, the monkey who had generated pure faith also imitated and saved the Blessed One. Every day, the monkey went to the forest to look for delicious ripe fruits, and brought them back as offerings to the Blessed One. One day, the monkey met a honey bee hive without bees, he brought it back and made an offering to the Blessed One. Seeing that the Blessed One was using that honey, it was extremely happy to jump, because it accidentally fell to the ground to die. * After the monkey's death, the great wholesome kamma of giving honey gave him rebirth as a deity named Makkaṭa devaputta in the magnificent palace in the heavens of the Triads. -Sky. The people of Kosambī learned of the news that the Blessed One was alone in the Pālileyyaka grove to settle down, because two groups of bhikkhus quarreled and argued with each other, even though the Blessed One came to advise them. taught two groups of monks not to quarrel with each other, but the two groups of monks still did not obey the Buddha's teaching. All the people of Kosambī agreed that: “We do not welcome, do not pay homage, do not create merit, give food to those two groups of bhikkhus.” When those two groups of bhikkhus went for alms in Kosambī, no one offered food for 2-3 days without going hungry, so the two groups of bhikkhus were no longer as rigid as before. They repented to each other, in harmony with each other as before. Two groups of bhikkhus went together to meet the people in Kosambī, and informed the people that they were all at peace with each other. After 3 months of the rainy season, the Elder Ānanda and a group of 500 monks left the city of Sāvatthi, went to the Pālileyyaka forest, to pay respects to the Blessed One. At that time, the Blessed One preached the Dharma to save 500 bhikkhus, all of whom realized the truth of the Four Noble Truths, attained the Four Noble Truths, the Four Noble Fruits, and Nirvana, and became Saint A. ra-han in that place. The Elder Ānanda confided to the Blessed One at the invitation of the rich man Anāthapiṇḍika, Mrs. Visākhā, ... respectfully requesting the Blessed One to come to the city of Sāvatthi. The Blessed One silently accepted. The Blessed One left the Pālileyyaka grove and went to the city of Sāvatthi with the monks. * Elephant king Pālileyyaka saw off Germany-World-Honored One to the edge of the forest, the Blessed One taught the elephant king Pālileyyaka that: - Hey Palileyyaka! You should go back to the forest, from here back into human territory, it could be harmful to you! Hearing the blasphemy voice arising from the Buddha's loving-kindness, the Elephant King Pālileyyaka stopped and watched with boundless love. When the Blessed One had just passed away, the elephant king Pālileyyaka stood dead there. After his death, the great wholesome kamma of serving the Blessed One gave him rebirth as a deity named Pālileyyaka devaputta in magnificent castle in the heaven of the Three-Thousand-Three-Thousands. Right and wrong (dhamma-adhamma) When he reached the city of Sāvatthi, the Blessed One was staying at the Jetavana temple. Hearing that all two groups of monks from Kosambī were on their way to the city of Sāvatthi, to pay homage to the Blessed One, the Great Elder Sāriputta came to pay homage to the Blessed One, and said, : - Dear World-Honored One, all two groups of monks from Kosambī will come to pay homage to the Blessed One, to ask for repentance. So, how should I treat them? White Sir. The Blessed One advised the Great Elder Sāriputta that: - Hey Sāriputta! You should treat all those bhikkhus according to the correct Dharma. The Venerable Sāriputta said: - Dear World-Honored One, you should know how to distinguish between a bhikkhu who speaks of wrong dharma (adhammavādī) and what is called a bhikkhu who speaks of the right dharma (dhammavādī)? The Blessed One advised that: - Hey Sāriputta! You should know that there are 18 things that a bhikkhu says wrongly: 18 evil things (1) 1 Vinayapiṭaka. Mahāvaggapāḷi, see "Dharma", co-authored. This bhikkhu in Buddhism is one who: 1- Preaching the wrong-dharma, speaking the right-dharma. 2-Preaching the right-dharma, speaking is the wrong-dharma. 3- Preaching what is against the law, saying what is lawful. 4- Preaching what is lawful, saying what is against the law. 5- Preaching what the Tathagata does not preach, saying is what the Tathagata preaches. 6- Preaching what the Tathagata preaches, saying what the Tathagata does not preach. 7- Preaching what the Tathagata does not often practice, speaking is what the Tathagata regularly practices. 8- Preaching what the Tathagata regularly practices, speaking is what the Tathagata does not regularly practice 9- Preaching what the Tathagata does not regulate, speaking is what the Tathagata establishes. 10- Preaching what the Tathagata establishes, saying what the Tathagata does not regulate. 11- Preaching what is against the precepts, saying what is not breaking the precepts. 12- Preaching what does not violate the precepts, saying it is against the precepts. 13- Preaching a slight transgression of precepts, speaking of a serious transgression. 14- Preaching a serious transgression of precepts, speaking of a slight transgression of precepts. 15- Preach the precepts and then break the precepts, say it's the precepts, and then stop breaking the precepts. 16- Preach the precepts and then no longer break the precepts, say the precepts and then break the precepts again. 17- Preaching a serious transgression, saying that a transgression is not serious. 18- Preaching that transgressing the precepts is not serious, saying it is a serious transgression. - Hey Sāriputta! You should be able to distinguish between a bhikkhu who says wrong-dharma there are 18 such things. 18 legal things - Hey Sāriputta! You should know that there are 18 things that a bhikkhu speaks of the righteous Dharma: This bhikkhu in Buddhism is one who: 1- Preaching the evil-dharma, speaking of the evil-dharma. 2- Preaching what is righteous, speaking is what is righteous. 3- Preaching what is against the law, saying what is against the law. 4- Preaching what is lawful, speaking is what is lawful. 5- Preaching what the Tathagata does not preach, saying what the Tathagata does not preach. 6- Preaching what the Tathagata preaches, speaking is what the Tathagata preaches. 7- Preaching what the Tathagata does not regularly practice, saying what the Tathagata does not regularly practice. 8- Preaching what the Tathagata regularly practices, speaking is what the Tathagata usually practices. 9- Preaching what the Tathagata does not regulate, saying what the Tathagata does not regulate. 10- Preaching what the Tathagata established, speaking is what the Tathagata established. 11- Preaching the transgression of the precepts, speaking of the transgressions of the precepts. 12- Preaching what does not violate precepts, speaking about what does not violate precepts. 13- Preaching a slight transgression of precepts, speaking of a slight transgression of precepts. 14- Preaching a serious transgression of precepts, speaking of a serious transgression. 15- Preaching that violates the precepts and then breaks the precepts, saying it is a violation of the precepts, and then breaks the precepts again. 16- Preach the precepts and then no longer break the precepts, say the precepts and then no longer break the precepts. 17- Preaching a serious transgression, speaking of a serious transgression. 18- Preaching that the transgression of the precepts is not serious, saying that the transgression of the precepts is not serious. - Hey Sāriputta! You should know that there are 18 such things that a bhikkhu speaks of the Dharma. That is the evil dharma (Adhamma) that is – 10 non-virtue or 10 negative karma. – 4 dharmas of clinging: lust-clinging, wrong-viewing-grasping, dharma-often-action-clinging, self-viewing-clinging. – 8 wrong paths (micchāmagga): wrong view, wrong thinking, wrong speech, wrong karma, wrong life, wrong effort, wrong thinking, wrong concentration. In short, all the evil-dharmas are called wrong-dharmas (adhamma). That is the Dharma (Dhamma). - 10 great-good karma. - 37 Fa- realization of the Noble Path (Bodhipakkhiya-dhamma): 4 dharmas of mindfulness, 4 dharmas of effort, 4 dharmas of achievement, 5 dharma masters, 5 dharma powers, 7 dharma-enlightenments- chi, 8 legal-right-way. In a nutshell, all the kusala dhammas are called the dhamma. How important is the evil dharma or right dharma in Buddhism? * A person who preaches wrong-dharma, preaches evil-dharma brings harm, degeneration, long-term suffering not only for that person, but also for many other related people, especially for Buddha- religious recession. * Those who preach the Dharma and teach the Dharma bring benefits, evolution, and long-term peace not only to that person, but also to many other people involved, especially for the Buddha. - development education. As in the Sutras, part 1 has 2 parts: - The doctrine makes the Dharma degenerate. - The Dharma makes the Dharma develop. How does the Dharma cause the Dharma to degrade? The Buddha taught that: 1- “Ye te bhikkhave, bhikkhū adhammaṃ 'dhammo'ti dīpenti, Te bhikkhave, bhikkhū bahujana-ahitāya paṭi-pannā bahujana asukhāya bahuno janassa anatthya ahitāya dukkhāya devamanussānaṃ. Bahuñca te bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī'ti. ” 2- “Ye te bhikkhave, bhikkhū dhammaṃ 'adhammo'ti dīpenti, Te bhikkhave, bhikkhū bahujana ahitāya paṭi-pannā bahujana asukhāya bahuno janassa anatthya ahitāya dukkhāya devamanussānaṃ. Bahuñca te bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī'ti. ” 3- “Ye te bhikkhave, bhikkhū avinayaṃ vinayo'ti dīpanti, Te bhikkhave, bhikkhū bahujana ahitāya paṭi-pannā bahujana asukhāya bahuno janassa anatthya ahitāya dukkhāya devamanussānaṃ. Bahuñca te bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī'ti. ” 4- “Yeh te bhikkhave, bhikkhu vinaya’ avinayo'ti dīpenti, Te bhikkhave, bhikkhu bahujana ahitāya paṭi-pannā bahujana asukhāya bahuno janassa anatthya ahitāya dukkhāya devamanussānaṃ. Bahuñca te bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī'ti… ” How does the Dharma make the Dharma develop? The Buddha taught that: 1- “Ye te bhikkhave, bhikkhū adhammaṃ’ adhammo'ti dīpenti, Te bhikkhave, bhikkhū bahujanahitāya paṭi-pannā bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhāpentī'ti. ” 2- “Ye te bhikkhave, bhikkhū dhammaṃ 'dhammo'ti dīpenti, Te bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhāpentī'ti ”. 3- “Ye te bhikkhave, bhikkhū avinayaṃ’ avinayo'ti dīpenti, Te bhikkhave, bhikkhū bahujanahitāya paṭi-pannā bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhāpentī'ti. ” 4- “Ye te bhikkhave, bhikkhū vinayaṃ’ vinayo'ti dīpenti, Te bhikkhave, bhikkhū bahujanahitāya paṭi-pannā bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhāpentī'ti… ” (1) 1 Aṅguttaranikāya, section Ekakanipāta, Dutiyapamādādivagga. Meaning * How does the Dharma degenerate? 1- Hey, bhikkhus! Those bhikkhus who preach the wrong dhamma (adhamma) and say 'right dhamma' (dhamma). - O monks! Those bhikkhus preached things that did not bring evolution to many, did not bring happiness to many, but brought harm, degeneration, and suffering to gods and humans. type. - O monks! Those bhikkhus accumulate many sins, many negative karmas, and even degrade the Dharma. 2- Hey, bhikkhus! Those bhikkhus who preach the right dhamma (dhamma) and say 'evil dhamma' (adhamma). - O monks! Those bhikkhus preached things that did not bring evolution to many, did not bring happiness to many, but brought harm, degeneration, and suffering to gods and humans. type. - O monks! Those bhikkhus accumulate many sins, many negative karmas, and even degrade the Dharma. 3- Hey, bhikkhus! Those bhikkhus who preach what is against the law (avinaya) that are 'righteous' (vinaya). - O monks! Those bhikkhus preached things that did not bring evolution to many, did not bring happiness to many, but brought harm, degeneration, and suffering to gods and humans. type. - O monks! Those bhikkhus accumulate many sins, many negative karmas, and even degrade the Dharma. 4- Hey, bhikkhus! Those bhikkhus who preach what is righteous (vinaya) and say 'wrong' (avinaya). - O monks! Those bhikkhus preached things that did not bring evolution to many, did not bring happiness to many, but brought harm, degeneration, and suffering to gods and humans. type. - O monks! Those bhikkhus accumulate many sins, many negative karmas, and even degrade the Dharma. Similar to the Buddha's teaching: - O monks! Those bhikkhus who preach what the Tathagata does not preach (abhāsitaṃ alapitaṃ Tathāgatena) but says the Tathagata preaches (bhāsitaṃ lapitaṃ Tathāgatena)… - O monks! Those bhikkhus who preach what the Tathagata preaches (bhāsitaṃ lapitaṃ Tathāgatena) saying that the Tathagata does not preach (abhāsitaṃ alapitaṃ Tathāgatena)… - O monks! Those bhikkhus who preach that the Tathagata does not practice (anāciṇṇaṃ Tathā-gatena) but says that the Tathāgata regularly practices (āciṇṇaṃ Tathāgatena)… - O monks! Those bhikkhus who preach what the Tathagata regularly practices (āciṇṇaṃ Tathāgatena) and say that the Tathāgata does not practice (anāciṇṇaṃ Tathā-gatena)… - O monks! Those bhikkhus who preach that the Tathagata is not regulated (apaññattaṃ Tathāgatena) but says that the Tathagata is established (paññattaṃ Tathāgatena)… - O monks! Those bhikkhus who preach what is established by the Tathagata (paññattaṃ Tathāgatena) and say that the Tathagata is not regulated (apaññattaṃ Tathāgatena)… - O monks! Those bhikkhus preached things that did not bring evolution to many, did not bring happiness to many, but brought harm, degeneration, and suffering to gods and humans. type. - O monks! Those bhikkhus accumulate many sins, many negative karmas, and even degrade the Dharma. * How does the Dharma make the Dharma develop? 1- Hey, bhikkhus! Those bhikkhus who preach wrong-dhamma (adhamma) say 'wrong-dhamma' (adhamma). - O monks! Those bhikkhus preached things which brought evolution to many, brought happiness to many, certainly brought benefit, evolution, and happiness to gods and humans. type. - O monks! Those bhikkhus accumulate many merits and good deeds, and even develop the right dharma. 2- Hey, bhikkhus! Those bhikkhus who preach what the dhamma says are 'right dhamma' (dhamma). - O monks! Those bhikkhus preached things which brought evolution to many, brought happiness to many, certainly brought benefit, evolution, and happiness to gods and humans. type. - O monks! Those bhikkhus accumulate many merits and good deeds, and even develop the right dharma. 3- Hey, bhikkhus! Those bhikkhus who preach what is against the law (avinaya) say 'wrong law' (avinaya). - O monks! Those bhikkhus preached things which brought evolution to many, brought happiness to many, certainly brought benefit, evolution, and happiness to gods and humans. type. - O monks! Those bhikkhus accumulate many merits and good deeds, and even develop the right dharma. 4- Hey, bhikkhus! Those bhikkhus who preach what is lawful (vinaya) say 'righteous' (vinaya). - O monks! Those bhikkhus preached things which brought evolution to many, brought happiness to many, certainly brought benefit, evolution, and happiness to gods and humans. type. - O monks! Those bhikkhus accumulate many merits and good deeds, and even develop the right dharma. Similar to the Buddha's teaching: - O monks! Those bhikkhus who preach what the Tathagata does not preach (abhāsitaṃ alapitaṃ Tathāgatena) say that the Tathagata does not preach (abhāsitaṃ alapitaṃ Tathāgatena)… - O monks! Those bhikkhus who preach what the Tathagata preaches (bhāsitaṃ lapitaṃ Tathā-gatena) says the Tathagata preaches (bhāsitaṃ lapitaṃ Tathāgatena)… - O monks! Those bhikkhus who preach what the Tathagata does not practice (anāciṇṇaṃ Tathā-gatena) say that the Tathagata does not practice (anāciṇṇaṃ Tathāgatena)… - O monks! Those bhikkhus who preach what the Tathagata regularly practices (āciṇṇaṃ Tathāgatena) says that the Tathāgata regularly practices (āciṇṇaṃ Tathāgatena)… - O monks! Those bhikkhus who preach what the Tathagata is unconstitutional (apaññattaṃ Tathāgatena) says is the Tathagata unconditioned (apaññattaṃ Tathāgatena). - O monks! Those bhikkhus who preach what the Tathagata established (paññattaṃ Tathāgatena) says is the Tathagata establishment (paññattaṃ Tathāgatena)… - O monks! Those bhikkhus preached things which brought evolution to many, brought happiness to many, certainly brought benefit, evolution, and happiness to gods and humans. type. - O monks! Those bhikkhus accumulate many merits and good deeds, and even develop the right dharma... The Law is the teaching of the Buddha In the Vinaya, the Cūḷavagga, the Buddha taught the Venerable Mahāpajāpati Gotamī to distinguish clearly between what is not dharma, what is not in accordance with the law, and what is not in accordance with the Buddha's teachings and know well what is not. the right law, the right thing, the right thing according to the teachings of the Buddha-Buddha. Not in accordance with the law, the law, the Buddha's teachings – Hey Gotamī! You should know which dharma to distinguish * is the dhamma that gives rise to craving, not the cessation of craving, * is the dhamma of attachment in suffering, not liberation from suffering, * is the dhamma of grasping in samsara, not a solution. escape from the sufferings of birth and death, * is the dharma of much desire, not of little desire, * is the dharma of not knowing contentment, not knowing contentment, * is the dharma of liking living with many people, not living alone in a place. solitude, * is the practice of laziness, not trying to be diligent, * is a difficult life to raise, not an easy life to raise. Thus, you should know for sure that: These dharmas are not in accordance with the law, not in accordance with the law, not in accordance with the teachings of the Venerable Master. True to the law, the law, the teachings of the Buddha – Hey Gotamī! You should know which dharma to distinguish * is the dharma to destroy craving, not to give rise to craving. * is the dharma to be freed from suffering, not bound in suffering. * is the method to free the suffering of birth and death, not clinging to the cycle of birth and death. * is the dharma to desire little, not to desire much. * is the law of knowing tri-content, not without knowing tri-content. * is the dharma to live alone in a secluded place, not to like to live with many people. * is the dharma of diligent effort, not laziness. * is an easy life to raise, not a difficult life to raise. Thus, you should know for sure that: These dharmas are righteous in the dharma, in accordance with the law, in accordance with the teachings of the Venerable Master (1) . 1 Vinayapiṭka, Cūḷavaggapāli, Paṭhamabhāṇavāra. The Elder Shaman (Dhammakathika) The Elder Dharma Master is not only a Bahussuta, who has learned a great deal of knowledge, depth, depth, familiarity, and insight into the Pāḷi Tripitaka and the Pāḷi Commentary that belong to the Dharma-study of Buddhism. -doctrination, but also explain clearly about the Buddhist dharma-practice. Kinh Dhammakathikasutta (2) 2 Saṃyuttanikāya, Phần Khandhavagga, Dhammakathikasutta. Once upon a time, the Blessed One was staying at the Jetavana temple, near the city of Sāvatthi. At that time a monk came to pay homage to the Blessed One, then sat down in a suitable place and asked the Blessed One, saying: – Venerable Master, how is a monk called 'Dhammakathika, Dhammakathika' the Elder Dharma Master, the Elder Dharma Master? White Sir. How is a bhikkhu called 'dhammānudham-mappaṭipanno bhikkhu' a bhikkhu who practices the right dharma realizes the supramundane dhamma? White Sir. How is a bhikkhu called 'diṭṭhadhamma-nibbānappatto bhikkhu' a bhikkhu attaining to Nirvana in the present aeon? White Sir. The Buddha taught that: - Hey, bhikkhu! If a bhikkhu preaches the Dhamma in order to generate displeasure, to get rid of craving, to destroy the aggregates of form, he should be called a shaman (dhammakathika bhikkhu). * If any bhikkhu is a practitioner of the right dharma, in order to generate a mind of boredom, to get rid of craving, to destroy the aggregates of form, he should be called a practitioner. righteous-dharma attained super-three-world-dharma (dham-mānudhammappaṭipanno bhikkhu). * If any bhikkhu is a dharma practitioner who is completely liberated, no longer clings, because he has grown weary of it, has separated from craving, has destroyed the aggregates of form, he should call a bhikkhu. That bhikkhu is a practitioner who has attained Nirvana in the present aeon (diṭṭhadhammanibbānappatto bhikkhu). Same as above, If a bhikkhu preaches the Dharma to generate boredom, to get rid of craving, to destroy the aggregate of feelings, ... the shaman (dhammakathika bhikkhu). * If any bhikkhu is a practitioner of the right Dharma, in order to generate boredom, to separate from craving, to destroy the aggregate of feelings,... If the aggregate of consciousness is destroyed, then that bhikkhu is called a Dharma practitioner who realizes the super-three worlds (dham-mānudhammappaṭipanno bhikkhu). * If any bhikkhu is a practitioner of the right dharma, completely liberated, no longer clinging, because he is bored, has abandoned craving, has destroyed the aggregate of feeling... destroy the aggregates of perception, ... destroy the aggregates of formations, ... destroy the aggregates of consciousness, then call that monk a practitioner who has reached Nirvana in the present life (diṭṭhadhammanibbānappatto bhikkhu). Question: If there is the same question, is there a difference between the answer of the shravaka and the answer of the Buddha? Answer: If there is the same question, the shravaka answered with the Buddha about the same content and meaning, word for word, sentence by sentence, but only different in the way of addressing. A Good Night (Bhaddekaratta) Indeed, at one time the Blessed One was staying at the Tapodārāma temple near the city of Rajagaha. At that time, the Venerable Samiddhi came to pay homage to the Blessed One, sat down in a suitable place, and respectfully asked the Blessed One to teach the verse "Bhaddekaratta: A Good Night". At that time, the Blessed One preached that: “Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ. Yadatītaṃ pahīnaṃ ta, appattañca anāgataṃ. Paccuppannañca yo dhammaṃ, tattha tattha vipassati. Asaṃhīraṃ asaṃkuppaṃ, taṃ vivdā manubrūhaye…. Taṃ ve 'bhaddekaratto'ti, santo acikkhate mini." (1) 1 M. Uparipaṇṇāsapāḷi, Mahākaccānabhaddekarattasutta. - Hey, bhikkhu! Practitioners should not reminisce about the past five aggregates. Do not wish for the five aggregates in the future. Which five aggregates are past, those five aggregates have already ceased. Which five aggregates in the future, those five aggregates have not yet arisen. Practitioners of Dharma-practicing wisdom-meditation have meditative wisdom that only clearly sees and knows the true nature of the presently arising five aggregates as dharma-no-self. Practitioners diligently practice Dharma-practice meditation-wisdom realize Nirvana without regression and death. Try to make every effort to create all kusala dhammas today! Who can know tomorrow's death? Begging for death with a large army is never good for us. A bhikkhu should strive to be diligent day and night without ceasing, thus, it is called "a bhikkhu has a good night". Having taught the verse "A good night, Bhaddekaratta" thus, the Blessed One got up from his seat and took a seat in the gandhakuṭi cup. The bhikkhus discuss After the Blessed One entered the gandhakuṭi cup, the monks discussed among themselves, saying: - O dharma-beings! The Blessed One preached the verse "Bhaddekaratta: A Good Night" with its summary titles to us, without clearly developing the profound meaning of its headings, and then the Blessed One stood. get up and sit in the gandhakuṭi cup. Who, then, is the Elder able to clearly develop the profound meaning of the summary headings of this verse. At that time, the bhikkhus had an opinion that: "The Elder Mahākaccāna, whom the Blessed One and all his fellow dharma-brethren in good faith have both praised and praised for his virtue. Undoubtedly, the Venerable Mahākaccāna was able to develop the profound meaning of the summary headings of this verse. So, let's go together to find the Venerable Mahākaccāna." Together, the bhikkhus came to pay homage to the Venerable Mahākaccāna, and then said: - Dear Elder, the Blessed One taught the verse "Bhaddekaratta: A Good Night" that: “Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ. Yadatītaṃ pahnaṃ taṃ, appattañca anāgataṃ ” Having finished teaching the verse without clearly developing the profound meaning of its headings, the Blessed One arose and sat down in the gandhakuṭi cup. – Dear Elder, we respectfully request you to clarify the profound meaning of the summary headings of that verse. Hearing this, the Venerable Mahākaccāna said: - Ladies and Gentlemen! For example, when a person searches for the core of a tree and finds a large tree with a core, he ignores the trunk and roots, but finds the core in the branches and leaves. You too, when the World-Honored One is present, you do not respectfully ask the Blessed One to expand on the explanation, but come and ask me. The monks earnestly implored, the Elder Mahākaccāna joyfully expounded the profound meaning of the summary headings of that verse. After listening to the Venerable Mahākaccāna expounding on the profound meaning of the summary headings of that verse, the monks came to pay homage to the Blessed One, and then respectfully addressed the Blessed One. Ton that: - Dear World-Honored One, the Elder Mahākaccāna expounds the profound meaning of the summary headings of the verse "Bhaddekaratta: A Good Night" to you in such words, with such words, with such sentences. The Blessed One taught that: “Paṇḍito bhikkhave, Mahākaccāno, mahāpañño bhikkhave, Mahākaccāno, maṃ cepi tumhe bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ. Yathā taṃ Mahākaccānena byākataṃ, eso cevetassa attho, evañca naṃ dhāretha.” (1) 1 M. Uparipaṇnāsapāḷi, Mahākaccānabhaddekarattasutta. “- Hey, bhikkhus! Mahākaccāna is a wise person. - O monks! Mahākaccāna is the great-wisdom. - O monks! If you ask and request the Tathagata to explain and develop the profound meaning of the summary headings of that verse, the Tathagata will also explain and develop the profound meaning of the summary headings. The abbreviation of that verse is like Mahākaccāna. Mahākaccāna explains clearly the profound meaning of the headings, that is, the meaning of the headings. You should keep that in mind.” Thus, the Blessed One commanded the monks to listen to the Buddha's teaching with great joy. The end of the dharma-practice structure The Blessed One taught the monks that: “Nhaha bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ pattheyyan'ti vadāmi Na ca bhikkhave appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmi… ” (2) 2 Right. Saḷāyatanavaggasaṃyuttapāḷi, Lokantagamanasutta. “- Hey, bhikkhus! The Tathagata does not teach that: "Sentient beings are able to know, see, and reach the end of all saṅkhāraloka (all dharmas are made up of causes and conditions) by searching." - O monks! The Tathagata has not yet reached the end of the entire saṅkhāraloka dharma practice, the Tathagata does not teach you to practice the dharma practice leading to and reaching the end of the truth of suffering in the three worlds.” After giving such instructions, the Blessed One arose, rose from his seat, and entered the gandhakuṭi cup. After the Blessed One entered the gandhakuṭi cup, the monks discussed among themselves, saying: - O dharma-beings! The Blessed One gave us a summary of the first sermon, without fully developing the profound meaning of the headings of that discourse, and then the Blessed One got up and sat down in the gandhakuṭi cup. So, the Elder who is able to explain clearly develops the profound meaning of the summary title of that discourse. At that time, the group of bhikkhus had an opinion: "The Elder Ānanda, whom the Blessed One and all his fellow dharma-brethren in good faith have both praised, praised the Elder's virtues. Undoubtedly, Venerable Ānanda was capable of expounding the profound meaning of the summary headings of that discourse. So, let's go together to find Venerable Ānanda." The group of bhikkhus came to pay homage to Venerable Ānanda, and then said to him: - Dear Venerable Elder, the Blessed One gave a sermon that: “Nhaha bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ pattheyyan'ti vadāmi Na ca bhikkhave appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmi “- Hey, bhikkhus! The Tathagata does not teach that: "Sentient beings have the ability to know, see, and reach the end of the entire dharma-practice saṅkhāraloka: caused by cause-and-conditions created by searching." - O monks! The Tathagata has not yet reached the end of the entire saṅkhāraloka dharma practice, the Tathagata does not teach you to practice the dharma practice leading to and reaching the end of the truth of suffering in the three worlds.” After giving such instructions, the Blessed One arose, rose from his seat, and entered the gandhakuṭi cup. - Dear Venerable Elder, we respectfully request the Elder to explain and develop the profound meaning of the summary headings of that discourse. Hearing this, the Venerable Elder Ānanda said: - Ladies and Gentlemen! For example, when a person searches for the core of a tree and finds a large tree with a core, he ignores the trunk and roots, but finds the core in the branches and leaves. You too, when the World-Honored One was present, you did not respectfully invite him to explain, expand and explain, but came to ask me. The group of bhikkhus earnestly implored the Venerable Ānanda to expound the profound meaning of the summary headings of that discourse. After listening to Venerable nanda expounding on the profound meaning of the summary headings of that discourse, Venerable Ānanda advised the group of bhikkhus that: - Ladies and Gentlemen! If you want to understand more clearly, you should come to pay homage to the Blessed One, then ask the question again, how the Blessed One explains, please keep that in mind. Under the direction of the Venerable Ānanda, a group of monks came to pay homage to the Blessed One, and then addressed the Blessed One, saying: - Dear World-Honored One, the Blessed One taught that discourse that: “Nhaha bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ pattheyyan'ti vadāmi Na ca bhikkhave appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmi - Dear World-Honored One, after giving such instruction, the Blessed One got up, left his seat, and took his seat in the gandhakuṭi cup. We did not understand the profound meaning of the summary headings of that discourse, so we went together to pay homage to Venerable nanda, asking him to explain and develop the profound meaning. of the summary titles of the discourse for you to hear with such words, with such words, with such sentences. The Blessed One taught that: “Paito bhikkhave! nando, mahāpañño bhikkhave, nando, maṃ cepi tumhe bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ. Yathā taṃ nandena byākataṃ, eso cevetassa attho, evañca naṃ dhāreyyātha.” (1) 1 hr. Saḷāyatanavaggasaṃyuttapāḷi, Lokantagamanasutta. “- Hey, bhikkhus! Ānanda is the wise one. - O monks! Ānanda is the great-wisdom. - O monks! If you ask and request the Tathagata to explain and develop the profound meaning of the summary title of that discourse, the Tathagata will also explain and expand the profound meaning of his summary title. That teaching is like Ānanda. As Ānanda expounds on the profound meaning of the matter, that is the meaning of the matter. You should keep that in mind.” Thus, the Blessed One commanded the monks to listen to the Buddha's teaching with great joy. Legal questions and answers The righteous dhamma question and answer between the male assistant Visakha who is a non- returner and the Venerable Bhikkhuni Dhammadinnā who is an Arahant (2) in the Cūḷavedallasutta sutta (3) is summarized. The main outline is as follows: 2 Before becoming the Venerable Bhikkhuni, Mrs. Dhammadinnā was originally the wife of the male attendant Visakha. 3 M. Mūlapaṇṇāsapāḷi, Cūḷavedallasutta. Once upon a time, the Blessed One was staying at the Veḷuvana temple near the city of Rajagaha. At that time, the male attendant Visakha came to pay homage to the Venerable Venerable Dhamma-dinnā, and sat down in a suitable place. The Venerable Nam Visakha asked the Venerable Venerable Dhammadinnā profound questions about the dharmas, and the Venerable Venerable Bhikkhuni gave clear answers, making Visakha useless. with joy according to the answer of the Venerable-Venerable-Bhikkhu-ni. At that time, the Venerable Bhikkhuni Dhammadinnā acted and encouraged the near-named Visakha that: – This near-the-male Visakha! You should come to pay homage to the Blessed One, and then ask those questions again. When the World-Honored One teaches you how, you should keep it in mind. The male assistant Visakha paid homage to the Venerable Venerable Dhammadinnā, asked permission to go and pay homage to the Blessed One, and then sat down in a suitable place. Close-up male Visakha respectfully recounted to the Blessed One the entire interview between him and the Venerable Bhikkhu-bhikkhuni Dhammadinnā from beginning to end. The Blessed One taught that: “- Paṇḍitā Visakha, Dhammadinnā bhikkhunī, mahā-paññā Visakha, Dhammadinnā bhikkhunī. Maṃ cepi tvaṃ Visakha, etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ byākareyyaṃ, yathā taṃ Dhammadinnāya bhikkhuniyā byākataṃ, eso cevetassa attho, evañca naṃ dhārehi. “- Hey Visakha! Dhammadinnā bhikkhunī is a wise person. - Hey Visakha! Dhammadinnā bhikkhunī is the great-wisdom. - Hey Visakha! If you ask the Tathagata these questions, the Tathagata will answer them just like the bhikkhuni Dhammadinnā. The bhikkhuni Dhammadinnā answers those questions, that is the meaning of the question. You should keep that in mind.” Thus, the Blessed One taught, and Visakha was very happy to listen to the teachings of the Blessed One. Blessed is the teaching of the Dharma, the teaching of the dharmas that the Buddha preached, the laws that the Buddha established and then promulgated. * As Venerable Soṇakuṭikaṇṇa recites and reads the Sutras, the aṭṭhakavagga part by word and sentence is correct and clear with a very beautiful voice. When Venerable Soṇa finished reciting, the Blessed One happily spoke Sādhu's words! Sadhu! Good! The Blessed One taught that: "Suggahito te bhikkhu, dhammo, mayā desitakāle ca ajja ca ekasadisva desanā, kiñci ūnaṃ vā adhikaṃ vā natthi." (Aṅg. Soṇakuṭikaṇṇattheravatthu) - Hey, bhikkhu! The Dharma that you have learned and memorized correctly, taught by the Tathagata in the past and today is the same as one, with no shortage and no residue. * Saint Thanh-liter, or near-masculine, near-female, or devas, etc., are able to preach any dharma, those dharmas only when confirmed by the Buddha, the That dharma is considered to be the only dharma worth remembering. The above suttas are cited as examples, should be read in full in the following sutras: * The Mahākaccānabhaddekarattasutta in the Middle-classic-sutta, the Uparipaṇṇāsapāḷi section. * The Lokantagamanasutta in the Companion-type-series, section Saḷāyatanavaggasaṃyuttapāḷi. * The Cūḷavedallasutta in the Middle-classic-sutta, part Mūlapaṇṇāsapāḷi. The merit of preaching the Dharma is the merit arising from the teaching of the Buddha's teachings quoted from the Pāḷi Tripitaka and the Pāḷi Commentary. The wise have the ability to master the suttas and the Buddha's teachings, understand the meaning of those teachings, and then preach them to many people who hear them. After clearly understanding the true dharma, the listener can practice in accordance with the Buddha's right dharma, to bring benefit, evolution, and happiness in the present life and innumerable future lives, according to the power of the perfections of conduct and the five dharma-lords (indriya): faith-dharma-master, dharma-master-master, dharma-master-mind, concentration-master-- Dharma-master, wisdom-dharma-master of each class of disciples.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.25/9/2021.