Meaning of Buddhist practice. The Buddha embodied in life preaching eighty-four thousand different cultivation methods, to cure eighty-four thousand earthly afflictions for sentient beings. Depending on the person, depending on the place, depending on the time, he said the same Dharma; but only for the sole purpose of helping us to be saved and liberated. Buddhists who read Buddhist scriptures must sincerely and respectfully practice and recite the Buddha's name. Menstruation is not going to go clams. It is an important practice. Although the practice of chanting the Buddha's name may seem simple, practicing it correctly just a few times must bring a good change to the body and mind. Depending on the stage of cultivation and the different level of cultivation of each person, the results will be different. Indeed, according to the practice of walking, the Buddhas and Bodhisattvas all attained enlightenment. In the Lotus Sutra, The Buddha taught practitioners to walk in the right way, to generate wisdom. Not just going, going to go, will forever remain in samsara. Like an old beggar woman who followed Buddha, she kept her position as a beggar. Shakyamuni Buddha walked under the Bodhi tree, thinking step by step to observe the Dharma Realm and he attained the Tathagata wisdom. Thus, we understand that the Tathagata's walking meditation aims to focus his thoughts, observe the universe, and gain transcendent wisdom. Walking means walking alone or in many people, the distance and steps are steady and continuous like a string. Reciting the Buddha's name is the mouth that proclaims the Buddha's name and the mind that remembers him. Every day, often remember the troubles of the world. Now, practitioners go to practice and recite the Buddha's name to remember the liberating figure of the Buddha and his noble teachings. Hence, The meditator feels light, joyful, forgets worldly and higher sensual pleasures, and generates true understanding of dhammas. Menstruation is not going to go clams. It is an important practice. The ritual of chanting the Vietnamese Amitabha Sutra is one of the four postures taught by the Buddha. When he first learned to walk, he felt awkward walking; for many generations have become accustomed to the steps of the world. Now learn to follow the Buddha, walk gently and peacefully. The Buddha spent countless lifetimes practicing this Dharma, he had a gentle gait like a flying cloud, but no one could keep up. Like No brain, chasing the Buddha with a knife, but still could not catch up. Walking in the footsteps of the Tathagata, on the path from cultivating the mind to becoming a Buddha, the practitioner's body and mind must transform and sublimate with each step. Each step of the yogi is prescribed as four inches. Four left foot steps and four right foot steps round one verse Namo Shakyamuni Buddha, lying in the four equally falling sound of the muzzle. This is the first rule to follow. Each step is always four feet apart. Before, we walked freely, long and short steps, unevenly; Therefore, people suffer from tuberculosis, the mind is often agitated and the blood circulation is irregular, easy to get sick. Every step is four inches will create a steady posture. Evenly spaced and rhythmic, the body becomes light, the breathing becomes even, and the heartbeat follows. Thus, the meditator adjusts his steps to regulate his breathing; because walking affects breathing. If you walk unevenly, your breathing will be uneven. Uneven breathing is easy to get sick, can't cultivate; Because the carbon dioxide is not completely discharged, it also accumulates in the lungs for a long time, causing lung pain. Practitioners take the method of regulating the breath as the main thing, because it is easy to control it. First Aid, The meditator uses his mind to check his steps. Thanks to that, the mind is not free to follow external conditions. The mind is completely committed to walking; mouth reciting Buddha; earphones; eyes down, tracking the distance of the step for regularity. And the breath is also gentle and regular, in harmony with the rhythm of the steps. In general, if the six senses focus on walking, the mind will not be attached to remembering earthly conditions. Stage one, the practice of reciting the Buddha's name for the practitioner to separate from the consequences of Saha life. The meditator's disturbing mind completely disappears, because there is no longer any condition to run after it. This is only in the body adjustment phase. After the meditator checks that he walks at the correct distance and rhythm, his right foot always steps right into the sound of the muzzle; The meditator begins to regulate the breath. The meditator checks to see how the breath is while walking, whether it is even or not, or whether it is faster or weaker. Here comes the stage of adjusting the breath to harmonize with the walk. Walking for a while, feeling tired, tired feet, sweating, breathing fast, heart pounding, is practicing wrong Dharma. Because when walking or standing, it is necessary to keep the body in a normal state. Body, breath and mind returned to normal, then the Patriarch taught that Body, breath and mind returned to normal, then the Patriarch taught that "Normal mind sees the way." The Buddha with young people in The A-Ham Sutra The practitioner uses his breath to control his steps, looks at the eight steps in a verse of the Buddha's name, and takes a few breaths. two steps of breathing in and two steps of exhaling. And so on steadily. The number of out-breaths and in-breaths mentioned above are just examples. It can be changed to suit the long and short breath of different people. The main problem is to breathe steadily, gently, naturally and in harmony with the rhythm of your steps. In the first stage, the meditator tries to walk with the right pace and distance, so the breath is rushed, not in the right way. When the first stage is passed, walking is steady, the meditator uses the breath in conjunction with the walk. So breath and step control each other. Breathing and walking are regulated, blood circulation is also regulated. With such a good body conditioning, disease will hardly arise, so the body is at peace. Adjusting the body and breathing to be normal, healthy, is only the first stage in the world's life-sustaining art. That is not the goal of the practice. Because no matter how healthy he is, he must give up this body. So, need to go to stage three to adjust the mind. In the first stage, the yogi's mind is attached to walking and breathing. But if you continue to stay in this place forever, it will be in vain. Indeed, when the mind is only localized to the breath and walking, when the time comes to close your eyes and leave this life, leaving this body, you will not benefit. Therefore, Zen master often admonishes: "Living while sitting, not lying down; dying lying down, not sitting." This is meant to say that the cultivators' useless deeds are in the form and do not contain any content inside. The mind checks that the breath is in rhythm with the steady, free, and peaceful walk, that the practitioner has compromised with the body and karma. maintaining the body and life to practice, being aware that the practitioner does not have an incomparable strength and a transcendent wisdom like the Buddha, so I can't be like you. Therefore, you must compromise with your body karma, step by step adjust the breath for the body to recover from illness. If the body is even, the breath is even, the mind will certainly be less afflicted. Body, breath and mind returned to normal, then the Patriarch taught that "normally the mind sees the way." From here, the practitioner can begin to practice. Become an ordinary person, begin to observe, think, Only then will one look at things objectively and accurately. , his liberation to remove afflictions from his innumerable lifetimes The meditator begins to think about the meaning of why when walking, each step must be spaced four inches apart. What does the four right foot steps on the right sound mean and what does the left four footstep mean? Dharma number four has an important meaning for dharma contemplation. Each step separated by four inches represents the life of a practitioner who always follows the Dharma of the Four Noble Truths, or walks on the truth. On the path of finding the truth, the meditator contemplates the two dharmas of the conventional truth and the two dharmas of the ultimate. Understanding the two dharmas of the customary truths, the meditator looks at the world and sees the world of sentient beings full of defilements and defilements. In the ultimate stand, seeing the Buddha world is pure and liberated. This side has suffering and its causes; on the other side there is liberation and the way to liberation. When consciously walking on the Four Noble Truths, one step forward, the meditator contemplates that the four left steps represent the four sufferings in the world, which are wrong actions that lead people to birth and death. The four right steps represent the purity and liberation of the world of Nirvana, true happiness. There is the world of Saha suffering, because there are four things that make up the world of suffering. On the contrary, the realm of Nirvana is happy and liberated; because it is combined by four pure dharmas. Walking in business, when the left foot four steps down, the practitioner immediately visualizes the following four dharmas: 1. Contemplation of the unclean body of the business, knowing how to bring the pure image into the mind, the practitioner immediately becomes a Buddha; This Buddha is the Buddha mind. Just a pure thought, Buddha appeared. The Amitabha Sutra with the picture of the First Left Foot Step, the meditator thinks that this physical body is impure, unclean, and filthy, often pictured as a leather bag containing stinky things. On the contrary, the Buddha's body in Nirvana is pure and dignified. He takes the nature of all things as his body, so the Buddha's body is the permanent Dharma body. And when he existed in the world, even though he had a mortal body like everyone else, the Buddha had 32 good signs and 80 beauty. Observe that the Buddha and the practitioner have the same physical body. Why is he respected by everyone, while a practitioner is hated? The Buddha taught that he spent countless lifetimes practicing the bodhisattva religion, only doing good deeds with his body; only speak the right and gentle words; His mind completely remembers to think of good and all his deeds are only to bring happiness to everyone. With such pure body, speech, and mind, the Buddha's body is pure and transparent like lapis lazuli. On the contrary, yogis live forever with a mind of greed, hatred, avarice, and pride; mouth telling lies, wrongdoing, wickedness; commit sin and live a selfish, meaningless life that doesn't help anyone. Such an ugly body and mind creates a painful and difficult form. Narrow mind, become short-sighted. As the days passed, the body and mind deteriorated without realizing it. Through innumerable kalpas, the meditator rolls on this path of suffering. Now that he understands the Way, he no longer likes an unclean body. I want to give it up in order to realize that the Dharma body is as pure as the Buddhas, or at least have a body from a transformed lotus flower. Walking, knowing how to bring pure images into the mind, the practitioner immediately becomes a Buddha; This Buddha is the Buddha mind. Just a pure thought, Buddha appeared. From an external Buddha affects the mind, making the practitioner's Buddha mind come to life. Buddha has immense compassion, so the practitioner's mind thinks of him, immediately becomes gentle. People who see practitioners are also gentle. It is the Buddha who has appeared in the human world, or the body of a practitioner who has been transformed into a Buddha. On the path of cultivation, a meditator resembles the Buddha partly and will erase a part of the mundane. 2. Contemplation of life and pain When the practitioner is still in the position of ordinary people, it is necessary to use dharma contemplation to distinguish between the two opposites, right and wrong, right and wrong, the path of sin and the path of liberation. Contemplating in this way, the meditator is far away from the bad and directs his mind towards the beautiful world. When the practitioner is still in the ordinary position, it is necessary to use the contemplation to distinguish between the two opposites, right and wrong, truth and falsehood, the path of sin and the path of liberation. Contemplating in this way, the meditator is far away from the bad and directs his mind towards the beautiful world. Something about the meaning of the sentence 'Nhat Ly Thong, Ten Thousand Ly Minh' The butterflies fluttering in the flower garden are very beautiful. But greedily, foolishly caught it, held it in the hand, only to hold the ragged poison feathers. People often arouse desire for all things in the world. However, the Buddha taught that the more possessions one has, the more miserable; for being bound by it. Not only do they suffer because of external things, their warm bodies are also subjected to many oppressive sufferings from birth to closing their eyes, which cannot be told. On the contrary, the Buddha had perfect merit and virtue. Therefore, for him, all things are means of practicing the Way; when needed, have enough. And he is adorned with pure Dharmakaya, so in his world there is only pleasure, but no painful feeling. When the practitioner is still in the ordinary position, it is necessary to use the contemplation to distinguish between the two opposites, right and wrong, truth and falsehood, the path of sin and the path of liberation. Contemplating in this way, the meditator is far away from the bad and directs his mind towards the beautiful world. Here, we only temporarily use the word "pleasure life" to describe feelings in the Buddha world, in contrast to the word "suffering life" in the world. The truth in the Buddha world is that there is no longer any treatment, good or bad, pain or pleasure. Because all dharmas are in a state of stillness; difficult to use ordinary language to describe. Only when the meditator really enters and lives in his world, will he get the true, correct feeling. Therefore, all descriptions of the Buddha's perceptive state of the Nirvana world are beyond the table of ordinary people. 3. Contemplation of the mind of impermanence Practitioners must remember that all things in this world are always changing. Things change, so the mind also changes. Therefore, the Buddha taught that this mind is impermanent. Understanding the impermanent mind of the world, the practitioner will be indifferent to the broken promises of others. Things as well as circumstances always change, so people's hearts change with it is inevitable. In addition, people's views on all issues also change from time to time, from period to period. In the era of theocracy, separation of powers, and civil rights, people have different views in all fields. From the impermanent world of Saha, the meditator walks into the immutable world of the Buddhas. Buddha's mind and his world do not change. Because he dwells in stillness, or in the form of dharmas, often called the true appearance of dharmas. On this basis, what the Buddha taught is absolute truth. 4. Contemplation of no-self The Buddha taught the Dharma of no-self to lead people to the true self. On walking walking, giving up all worldly delusions and abiding in the true self is the true body. Practicing the Bodhisattva Ksitigarbha Sutra of the Fourth Left Foot vow, the practitioner thinks of all the accumulated efforts of people in this world. In the end, three inches will end your life, all will be complete. When we live, we often accept everything around us as our own, but suffer with this self. Likewise, the human body is not stable, Buddha is often likened to bubbles or sunlight. But people are deluded, mistaking it for eternity; suffer forever in samsara. The Buddha taught the Dharma of non-self to lead people to the true self. On walking walking meditation, giving up all worldly delusions and abiding in the true self is the true body. The practitioner will become immortal like the Buddha, capable of penetrating the universe, taking the universe as a body, existing throughout the Dharma Realm. On the contrary, if you persist in your narrow body, you will suffer forever with it. Thus, the four steps of the left foot help the practitioner think of the four dharmas as impermanence, suffering, emptiness, and non-self of the suffering and polluted Saha world. And the four right steps evoke the four dharmas of permanence, bliss, self, and purity of the pure Pure Land of Ultimate Bliss. These two images contrast each other. Following the walking walk, every day the meditator gets bored, away from the polluted sufferings of Tathagata and closer to the peace and purity of Nirvana. With the right four steps, step into the right sound to wake up, remind the practitioner to remember the eternal, unchanging world. Four left foot steps into space, representing the Dharma of emptiness, so mundane for the practitioner becomes meaningless. In the beginning, meditators have to contemplate two contrasting dharmas, namely, purity, happiness, and liberation, and suffering and hindrance, to compare and choose. But with practice, the sorrows and sufferings of the left side slowly disappear in a quiet, empty step. Then, observe the change; because there are only four voices left and the Buddha's name helps the practitioner direct his mind to Shakyamuni Buddha. He is the only one who teaches practitioners to realize the path from ordinary people to the Buddha world. The first right foot step is right in the recitation of Namo. That is, the practitioner stands in the position of sentient beings looking at the Buddha, clasping his hands in reverence, putting his full trust in him and vowing to follow in his footsteps. One's faith in the Buddha is a faith guided by wisdom. The practitioner observes that in this world, there are good symbols that are declared Saints by humans. These Saints can only influence and benefit to a certain extent. Their words are only valid at a certain point in time. As for the Buddha, among the saints, he was born first, preached the most sutras, without making any mistakes. The treasure of teachings of the Buddha left thousands of years ago, people around the world are still learning, studying and no one dares to conclude that the Buddha is wrong. Therefore, practitioners choose the Buddha as the object of their practice, put their full trust in him and revere him. The second right foot step is right on the word Shakyamuni. Shakyamuni is Nang Nhon, which means omnipotent, omnipotent, perfect. Because he did things that his contemporaries could not and even posterity could not do. He was born into a nation of many ethnicities, in a complicated time, filled with doctrines. His clear teachings overthrew them. Living in a society where everyone bowed to the class system, he dared to advocate the abolition of classes, but no one could harm him. No Brain specializes in stealthy killing, chasing and killing Buddha. Uu Lau Tan Loa Ca Diep released snakes to harm Buddha, and King A Xa The let drunken elephants kill Buddha. Yet they could not harm him and eventually became his disciples. Coming from the highest caste, he casually renounced everything, to live with the lowest. And his congregation allowed all classes to live in harmony with each other. The Buddha did not use an inch of iron or seduction to conquer people, but all admired and respected him. The Buddhist practice always remembers the Buddha's teachings, changes his mind to resemble the Buddha, and follows the Buddha's conduct. Following him, the practitioner's mind shines. The meaning and value of chanting the third right foot step right on the word Mani is silence and silence. Silence from the face, to the soul. All afflictions, suffering, hatred and love are not present in the Buddha's mind. He never argued with people. The Buddha always remained in a state of stillness and profoundly demonstrated gentleness and patience. Walking in the footsteps of the Buddha, so that the practitioner's mind becomes calm and gentle towards everyone. The fourth right foot step is right without the word Buddha, which means enlightenment, wisdom. Practitioners who follow the Buddha rely on his wisdom, his guidance and compassion, and build a meaningful and noble life. In short, the outside practice of chanting and reciting the Buddha's name shows only simple movements. However, practicing this method of means, the mind becomes pure and brings the practitioner back to the point of enlightenment. Every step of the way, practicing and reciting the Buddha's name, the practitioner brings the Buddha to his heart, uses the sword of wisdom to cut off the string of craving, which is the source of all sins and delusions. Therefore, the more practitioners practice the Dharma, the Buddha's name and the Buddha's world, and the more the Buddha's knowledge and understanding will be opened. From there, the practitioner realizes that the Buddha's path is pure and eternal. Practitioners take their whole body and take refuge in the Buddha; willing to do things as he taught; develop the unsurpassed mind, seek the result of Right Enlightenment. If you want to develop the unsurpassed mind, you must give up your narrow mind. greed; Open your mind to communicate with Buddha's mind. Practitioners will easily tolerate, forgive any harm, or slander accidentally or intentionally. The Buddhist practice always remembers the Buddha's teachings, changes his mind to resemble the Buddha, and follows the Buddha's conduct. Following him, the practitioner's mind shines. Thanks to the Buddha's influence on the practitioner's inner Buddha-nature, the mind becomes pure and clear; get rid of foolishness from countless kalpas. Having done so, the meditator finds himself as versatile as Shakyamuni Buddha, able to do difficult things in the evil life. And the practitioner prays for everyone to understand and walk together on the supreme noble path of the Buddha. Open your mind to communicate with Buddha's mind. Practitioners will easily tolerate, forgive any harm, or slander accidentally or intentionally. The practice always remembers the teachings of the Buddha, changes his mind to resemble the Buddha, and follows the Buddha's conduct. Following him, the practitioner's mind shines. Thanks to the Buddha's influence on the practitioner's inner Buddha-nature, the mind becomes pure and clear; get rid of foolishness from countless kalpas. Having done so, the meditator finds himself as versatile as Shakyamuni Buddha, able to do difficult things in the evil life. And the practitioner prays for everyone to understand and walk together on the supreme noble path of the Buddha. Open your mind to communicate with Buddha's mind. Practitioners will easily tolerate, forgive any harm, or slander accidentally or intentionally. The practice always remembers the teachings of the Buddha, changes his mind to resemble the Buddha, and follows the Buddha's conduct. Following him, the practitioner's mind shines. Thanks to the Buddha's influence on the practitioner's inner Buddha-nature, the mind becomes pure and clear; get rid of foolishness from countless kalpas. Having done so, the meditator finds himself as omnipotent as Shakyamuni Buddha, able to do difficult things in the evil life. And the practitioner prays for everyone to understand and walk together on the supreme noble path of the Buddha. intentionally or unintentionally defamation. The Buddhist practice always remembers the Buddha's teachings, changes his mind to resemble the Buddha, and follows the Buddha's conduct. Following him, the practitioner's mind shines. Thanks to the Buddha's influence on the practitioner's inner Buddha-nature, the mind becomes pure and clear; get rid of foolishness from countless kalpas. Having done so, the meditator finds himself as versatile as Shakyamuni Buddha, able to do difficult things in the evil life. And the practitioner prays for everyone to understand and walk together on the supreme noble path of the Buddha. intentionally or unintentionally defamation. The Buddhist practice always remembers the Buddha's teachings, changes his mind to resemble the Buddha, and follows the Buddha's conduct. Following him, the practitioner's mind shines. Thanks to the Buddha's influence on the practitioner's inner Buddha-nature, the mind becomes pure and clear; get rid of foolishness from countless eons. Having done so, the meditator finds himself as versatile as Shakyamuni Buddha, able to do difficult things in the evil life. And the practitioner prays for everyone to understand and walk together on the supreme noble path of the Buddha. the practitioner's mind shines. Thanks to the Buddha's influence on the practitioner's inner Buddha-nature, the mind becomes pure and clear; get rid of foolishness from countless eons. Having done so, the meditator finds himself as versatile as Shakyamuni Buddha, able to do difficult things in the evil life. And the practitioner prays for everyone to understand and walk together on the supreme noble path of the Buddha. the practitioner's mind shines. Thanks to the Buddha's influence on the practitioner's inner Buddha-nature, the mind becomes pure and clear; get rid of foolishness from countless kalpas. Having done so, the meditator finds himself as versatile as Shakyamuni Buddha, able to do difficult things in the evil life. And the practitioner prays for everyone to understand and walk together on the supreme noble path of the Buddha.END=NAMM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.19/6/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.