SAMON's THREE HANDS. At one time, the Blessed One was staying at Vesali and taught the monks: "Monks, there are these three actions of asceticism to be done. What is three? Uphold and uphold the higher precepts, study of concentration, and study of wisdom. These are the three virtues of the recluse to do. Therefore, the bhikkhus must study as follows: Sharpness is our desire to uphold the higher precepts, concentration and wisdom studies. For example, bhikkhus, a donkey follows a herd of cows, thinking 'I am also an ox', but it has no color, sound, and legs like an ox. However, it still follows the herd of cows and thinks "I am also a cow". In the same way, bhikkhus, here a bhikkhu follows behind a group of bhikkhus, thinking, 'I too am a bhikkhu'. But he did not have the desire to receive and uphold the higher precepts, concentration and wisdom studies like other bhikkhus. Still, he followed behind the group of bhikkhus, thinking "I am also a bhikkhu". Therefore, the bhikkhus must study as follows: Sharpness is our desire to uphold the higher precepts, concentration and wisdom studies. DISCLAIMER: Leaving home is inherently difficult, fulfilling the duties of a monastic is even more difficult. Many people think that having gone to practice, being a monk is pure, liberated and perfect. In fact, it is only the first step, monastics have to cultivate for a long time, strive and make great efforts to perfect the required qualities. For monastics, regardless of tradition, sect, or sect, and in any position in the Church or society, the goal to be achieved is the achievement of precepts, concentration and wisdom. . Precepts of samadhi are the core of the practice career, the three legs of the sure cauldron of monastic life. Therefore, it can be said, if he does not transform to "uphold the higher precepts, study concentration, and learn wisdom", then he is only a "former monk". The Buddha gave the parable of a donkey following a herd of cows and thought that "I am also an ox" was very specific, impressive and profound. A donkey is completely different from an ox, so even if you follow the herd of cows or mix with the cows, the donkey is still a donkey. Only pity for the ignorant donkey thinking that he is a cow, "seeing to catch them and make them" without any compatibility. Nowadays, there are many monastics. We all vow to follow in the ancient footsteps of Buddha and Patriarchs, but who has kept up? Who is really a bhikkhu and who is just someone who follows behind a group of bhikkhus and thinks, 'I am also a bhikkhu'? Precepts, concentration and wisdom in each person's self will be the answer and that is also the most practical goal for a life devoted to learning. The Blessed One dwelt in Sàvatthi. Then the brahmin Bhikkhaka came, greeted, inquired, sat down to one side and said to the Blessed One: Venerable Gotama, I am a beggar and you are also a beggar. So what's the difference between us? The World-Honored One replied: "Not one beggar; also called mendicant; if you uphold the monopolistic law; no longer call Male stilts; who lives in this world; give up blessings; eliminate all evil dharmas; practice according to virtue; live the life of wisdom; he is worthy of a bhikkhu". When he heard this, the brahmin Bhikkhaka said to the Blessed One: How wonderful, Venerable Gotama! I hope that the venerable one will accept me as a disciple. From now until the end of my life, I will be a lifelong devotee. DISCLAIMER: The bhikshu is one of the noble meanings of a bhikkhu. In terms of feeding his body and life, a bhikkhu chooses to beg for alms, to be a true beggar. Among the countless beggars who wander from place to place looking for food to survive day by day, the beggars and bhikkhus keep the alms pot with a completely different purpose, for self-interest and benefit of others. Self-benefit is to use alms-food as a means of cultivating the material body for practice. The benefit of others is to use the means of begging for alms to teach and create blessings for sentient beings. Therefore, begging for alms is the tradition of the Buddhas of the ten directions and three generations of Buddhas. A mendicant is a beggar, but not all beggars are mendicants, the Blessed One affirmed. If you practice begging for food to simply feed your body, but do not eliminate evil, do not practice holy conduct, and do not live a life of right wisdom, you are not a bhikkhu. Today, most of the monks do not hold alms round but still receive offerings from Buddhists and the support of benefactors to live, practice and practice Buddhism. Although not directly practicing the method of "one bowl, rice for a thousand houses", the nature of the mendicant remains unchanged. Contemplating to see oneself as a mendicant, a true beggar is the duty of every bhikkhu. I vow to live the life of a bhikshu without asking for blessings, just for the sole purpose of escaping from birth and death and vowing to save sentient beings. In the spirit of means, a bhikshu can and has the right to possess but must often observe with insight that there is nothing "I am, mine, and my self". Permanent insight into the meaning and nature of the bhikshu life is an important motivator for diminishing, leading to the annihilation of self and craving. That is also the reason why Buddhists, when practicing almsgiving, planting meritorious fields where the Sangha are not merely giving, but carrying a noble meaning of reverence and offering. L 3- Elder Once, Venerable Maha Kaccana resided in Madhurà. Then the brahmin Kandarayana came and said to the venerable Maha Kaccana as follows: I have heard, venerable Maha Kaccana: "The recluse Mahà Kaccana does not pay respects, does not stand up, does not invite the elders to sit on a chair. old man, the elder has passed half his life, has reached the end of his life." Venerable Maha Kaccana, is that the case? If this is the case, Venerable Maha Kaccana, it is not good. Brahmin, the World-Honored One, the Perfectly Enlightened One, has proclaimed the status of elders and youth. The elder, brahmin, 80 years old or a hundred years old, if he enjoys desires, lives among desires, is burned by the fervor of desire, is devoured by lustful desires. desires, trying to find desires; such a person is called a fool, not an elder. Whether, Brahmin, a young man with jet-black hair, in the beginning of life, does not enjoy desires, does not dwell among desires, is not consumed by the fiery heat of desire. ambition, not being devoured by lustful thoughts, not trying to seek lusts; Such a person is called a wise person, an elder. DISCLAIMER: In life, age is an important factor that determines an individual's position in the community. Those who are worthy of his age, father's age, gray hair, and long beard are automatically respected and respected by their descendants. In religion, too, the elders and seniors are even more respected and respected. However, apart from age, it is one's own personality and insight that determines one's true status in society or in the Sangha. Especially for monastics, virtue or virtue with wisdom completely determines their position in the Sangha. This precept has clearly stipulated, for example, a person who is old, but ordained and receives the precepts later must sit under or behind (lower seat). But the distinction of superficial classes is not important, the core of the problem is the achievement of detachment from greed and desire manifested by morality, virtue and wisdom in each individual. Absence or deficiency of these liberating qualities, even if he is a senior, often sitting high or sitting in a group of monks, he is still a lower, middle, but not an elder. It turns out, it is the separation from desire and the breaking out of the net of sex that is the building block for the status of an elder. Not yet freed from the bondage of greed for fame and gain, no matter how much he is honored, according to the Blessed One, he is only a no-mind, a lowly person. Therefore, the wise, the true elders always reflect to know their own mind, because the situation of the inner mind in the present reflects their position in the Sangha most accurately. COMMENTARY Once, when the Blessed One was in Kosala, he called for the bhikkhus: "Monks, there are five classes of people who eat from this bowl. What is the year? Stupid idiots eat from bowls; class evil evil nature eat from the bowl; arrogant arrogant class disordered mind eating from the bowl; class eating from the bowl because of hearing the World Honored One and the Buddha's disciples praised; Rank because of little desire, because of knowing enough, because of reduction, because of separation, because of this good practice, eat from the bowl. Of the five classes of people who eat from a bowl, bhikkhus, the class eats from a bowl because of little desire, because of knowing enough, because of cessation, because of separation, for this virtuous action is the first, the ultimate victory, the superior. For example, bhikkhus, from the cow there is milk, from the milk comes the pleasure, from the happiness comes the bowl, from the birth the bowl has the shush, from the shush has the defilement. This is called the first. In the same way, bhikkhus, of the five classes of people who eat from the bowl, the one who eats from the bowl for the sake of little desire, for the sake of knowing enough, for the sake of cessation, for renunciation, for the sake of seeking virtuous conduct is first and foremost. , is the boss. DISCLAIMER: Monks holding alms bowls every morning is a beautiful and familiar image for localities with Theravada Buddhist monks. Although Northern Buddhism does not hold alms round, every year during the Seclusion season, the monks still keep the tradition of taking the bowl. From the point of view of the Blessed One, the composition of those who receive these bowls is very diverse, with up to five classes. This is also easy to understand because sentient beings have different roots and karma. Therefore, Although ordained, but in the process of striving to change careers to reach perfection, some people still have manifestations of existence and limitations derived from karma, of course. Although in the same form, round head, square shirt, three robes and one bowl, in essence, each bhikkhu must strive to overcome his own karma. Some people are heavy on the karma of delusion, the karma of greed, the karma of anger or the weight of fame and reverence… generally speaking, they are obstacles to the progress of sublimation and purification of the mind. Of the five classes of people who eat from bowls, the Blessed One praises those who eat from bowls because of few desires, because they know enough, because of reduction, because of separation, because they seek good deeds. Because these are the bhikkhus the seed, the potential for arahantship. Because wanting little and knowing enough is the basic foundation of getting rid of greed, a defilement that makes up the nature of beings. Decreasing is the effort to gradually overcome the hindrances of the defilements. Renunciation is to move away from worldly influences and influences towards purity and at the same time make every effort to do all good things to develop good karma. For that reason, those bhikkhus who fully practice these virtues are praised by the Blessed One as being superior and first. From the milk through the refining process, it will become a lake. In the same way, from the five classes of bowl-eaters, if the bhikkhus knew how to diligently practice and study, especially in the seasons of seclusion, there would be only one class, that is, the top class, the ultimate victory. This is also a copy of the World Honored One's tribute to the Sakyas during his time on earth and until today.L 5- LIVING Isolated Once, the Blessed One was staying at Vesali, in Dai Lam, teaching the monks: Having accomplished these five dharmas, the bhikkhu is not qualified to live separately from the Sangha. What is the year? Here, the Male stilts do not fit themselves enough with the clothes received here and there; not being able to afford alms food here and there; not self-sufficient with ready-to-go seats get here and there; not enough self-medication with medicines received here and there; and live with many thoughts about sex. Having accomplished these five dharmas, the bhikkhu is not qualified to live separately from the Sangha. Here, the Male stilts, self-sufficient with clothes get here and there; barely enough with alms food here and there; self-sufficient with ready-to-go seats get here and there; enough self-medication with pharmaceuticals received here and there; and live with many thoughts about distance. Having accomplished these five dharmas, the bhikkhu is qualified to live separately from the Sangha. DISCLAIMER: It is not until today that the Church mentions that monks and nuns live separately, establish a family, store the cup, set up the room ... but since the time of the Blessed One, this issue has been detailed and clear instructions with specific criteria and conditions. First of all, the World-Honored One always praises and praises those who establish virtue and commit themselves on the path of solitary meditation. Because living alone is the practice of seclusion, creating an ideal environment for meditation practice to achieve happiness, enlightenment and liberation. However, not everyone is qualified to enter this path. If you have not yet tamed, reduced your desire to want less and know enough, and especially if you have not established firm mindfulness, it is best to rely on the Sangha, not to live alone. Therefore, most novices have to stick with the Sangha. They have the power to protect, illuminate and greatly assist the monastic. Leaving the public while not having enough baggage to live alone is to abandon the career of monasticism. The experience of the senior monks and senior monks, "The Sangha, the Sangha," has proved it. Faced with the fact that monks and nuns live separately from the public, building am Coc is increasing day by day, which is not necessarily a good thing. Although the Buddha encouraged monastics to live alone and meditate, the conditions were quite strict and the standards were quite high. Therefore, those who consider themselves to have met the criteria for living in isolation should commit themselves to achieving liberation. For those who see themselves as having a lot of lust and not having enough conditions to live on their own, they should return to take refuge in the Sangha. Stilts: There are these five dangers, bhikkhus, if we live too long in one place. What is the year? Sans greed for the place of residence, sanity for the family, chastity for offerings, sanc lust for merit, xan greedy for dharma. There are these five benefits, bhikkhus, if they live equally in each place. What is the year? There is no aversion to residence, no aversion to family, no aversion to offerings, no aversion to merit, no aversion to dharmas. DISCLAIMER: One of the features of the monk's life is travel. Without a home, property, wife and children, they did not have to live long in one place to let go, avoid attachment, attachment to everything. Even the tree stump where the monk resides in the forest is recommended by the World-Honored One not to stay for more than three nights, let alone a tall house with a wide door and a big Buddha temple. Therefore, it will not be surprising that the monks often move, change their seat, leisurely with "A bowl of rice for a thousand houses, a body of thousands of miles away, eyes in the world, white clouds asking for directions". People like nostalgia, Nostalgic for the past, it is very difficult to forget and let go of what we have worked so hard to cultivate, build, stick with and love. Of course, that's not a bad thing, but a lot of affection and attachment is also not a good thing, especially for those who vow to let go, relax and be free. During a lifetime, we are dedicated to doing good things such as practicing mindfulness, building pagodas, building towers, teaching disciples, with many merits and blessings. Then, before those successes with respect, praise, and praise, do we have enough courage and sanity to ignore, refuse, and leave without leaving a trace like "swallow over the field"? Building good karma is extremely difficult, but giving it up to go to the end of letting go is not easy either. Therefore, many people dare to cross Hoa Thanh to leisurely return to Bao Department. Craving according to ordinary desires or craving for good karma, although they are different, in the end, they are still greed, and if they are greedy, they are not liberated. Renunciation is leaving, a breakup, separation from greed, the greatest rejection of all: doing all good and beneficial without clinging; free from attachment, bondage and letting go of all. Still knowing that "there is a new life of happiness" but the true meaning of the settlement is a state of complete detachment from craving and clinging.L 7- FOUR CLASS OF PRESENTATION Once, the Blessed One was staying at Sàvatthi, at Jetavana, teach the bhikkhus: Monks, there are four classes of these presentations. how is four? There are four classes of presentations, the Male stilts, go to the secret lane about meaning, not about literature; there is this class of presentation, the Male stilts, go to the secret lane about the text but not about the meaning; There are people like this, the Male stilts, go to the secret lane about meaning as well as about literature; There are people, monks, who do not go to the secret passage in terms of meaning as well as in terms of literature. There are, bhikkhus, these four classes of speakers. It is not the case, bhikkhus, that without this opportunity, a person who has accomplished the four unhindered interpretations, has come to a secret passage both in meaning and in literature. DISCLAIMER: In the duty of every child of the Buddha, in addition to practicing to achieve peace and liberation for oneself, it is an important task to preach, transmit and promote the Dharma to teach sentient beings towards the Three Jewels. important. If you want to practice and properly preach the Dharma, you must first study and study to understand the Dharma. The way to fully realize the Dharma is Van-Tu-Tu; listen, read, learn, research and then reflect, contemplate the meaning and especially the absorption and experience of the Dharma through practice and internal witness. Completing these factors, Even though he has not yet reached the point of fearlessness, he still has enough self-esteem to promote the Dharma. According to the experience of the Blessed One, if you want to express, preach, and present a problem in front of a convincing assembly, you need to understand the text and meaning. Texts, scriptures, and excerpts must be familiar, original, clear, and at the same time, the meaning and meaning of the scriptures must be understood in order to express them coherently and accurately. And of course, but those who are not fluent in both the text and the meaning or who are fluent in the text but not in the meaning, it is best to be "silent as the Dharma", which needs further training and improvement. In case, the meaning is thorough but limited in terms of literature, if you want to have a means of dissemination, you need to supplement until you fully understand both the text and the meaning. When participating in Saints, accomplishing the Four Unhindered Interpretation (Dharma, meaning, words, unobstructed apologetic) is the ideal condition for preaching the Dharma. When you have not yet accomplished the Four Unobstructed interpretations or understanding of the meaning, it is not because of that that you do not try your best to promote the Dharma, but you need to know yourself to perfect it. Nowadays, many people preaching the Dharma because they do not understand the meaning of the Mahayana, so they rush to accuse it of being non-Buddhist. Except for those who have attained the Four Unobstructed solutions, ordinary people should be careful, I think that is also a matter of concern for every Buddhist child, in the current context of teaching the Dharma. OF THE TU One time, the Blessed One was staying at Vesali and taught the monks: There are these three things, bhikkhus, a farmer must do first. What is three? The farmer must first plow well. After plowing, he sows the seed at the right time. After sowing seeds at the right time, he lets water flow in and out at the right time. These three things, This, bhikkhus, a farmer should do first. In the same way, bhikkhus, there are these three tasks that a bhikkhu must do first. What is three? Upholding the higher precepts, upholding the higher learning of the mind, upholding the higher learning of wisdom. These three tasks, bhikkhus, a bhikkhu should do first. DISCLAIMER: Everyone has a multitude of jobs, from expertise to trifles, from jobs that have practical benefits right now to those that will be useful in the future… However, the important thing is that Each person with different roles must identify the main things that need to be done right away to fulfill their responsibilities to themselves and to society. For farmers, a bountiful harvest is a worthy reward for their previous efforts in plowing, sowing, and tending. After the crop, the farmer can do some side work to improve, increase income, but in the main season, it is not advisable to neglect or not focus on farm work. For Buddhists, too, the achievement of the Three Innocents of Precepts-Concentration-Wisdom is the heart of the cause of liberation, so these three subjects must be given top priority. Precepts-Concentration-Wisdom is the core and backbone of all Buddhist practices. Although Buddhism has innumerable Dharma-doors, if in the name of practicing according to the Buddha, there is an absence or emptiness of Precepts-Concentration-Wisdom, then it is considered to be outside of the True Dharma. Although the spirit of means allows one to practice all kinds of good deeds for the benefit of sentient beings, it is necessary to clearly define the end and the means. The ultimate goal is liberation, ie the perfect achievement of the Three Non-smuggling of Precepts-Concentration-Wisdom. The spirit of the right means of Buddhism is that through means will train the will, honing personality and revealing the inner goal of purity, wisdom, and full of compassion. If using means in the process of cultivation and learning without bringing "your own benefit, the benefit of others, the benefit of both" and the growth of afflictions, ego-grasping, craving... then it is certainly not a skillful means. What should be done is not done or done not yet, what is done first is done later… is this what practitioners need to think about before countless "Buddha affairs" chaos. Therefore, correctly determining whether the problem is primary or secondary to practice is the investigation of the Dharma, one of the basic factors leading to success.L 9- BENEFITS TO BUILD A stupa Once, the Blessed One was staying at Kosambi. , at the garden of Ghosita, taught the monks: Monks, these four classes of people are worthy to be erected a stupa. how is four? Tathagata, the Arahant deserves to build a tower; the Solitary Buddha deserves to be erected a tower; disciples of the Tathagata deserve to build towers; The wheel-turning king deserves to be erected a stupa. There are these four classes of people, monks, who are worthy of building a stupa. (DTKVN, Tang Branch II, chapter 4, chapter Fear of crime, section Worthy of building a tower, VNCPHVN publication, 1996, p.283) DISCLAIMER: The tower is a typical architecture in the temple architectural complex. Buddhist Institute. In addition to the tall towers worshiping Buddha, Buddha relics, scriptures, legal instruments, there are also tomb towers to worship relics or bury the remains of monks. Currently, most of the temples in the world and in our country have built towers to worship the Three Jewels. Towers and inscriptions in addition to religious and spiritual symbols are also important historical evidences. When the Blessed One was still in the world, although he advocated traveling and practicing liberation, The construction of the monastery was largely carried out by lay people, but he was interested in building towers and directed his disciples to build towers to worship the relics of saints such as Muc Kien Lien, Sariputta, Kieu Dam Di, etc. After the Buddha entered Nirvana, the construction of a tower to worship the Three Jewels, especially the relics of the Buddha and monks, was one of the important Buddha works, this tradition is still being passed down to this day. According to the wisdom of the World-Honored One, only those who cultivate, full of merit and wisdom, and are noble symbols for posterity to follow are worthy to build a worshiping tower. The Buddha and the Arahants, the Paccekabuddhas, the Monks and the Wheel-turning Kings (who had merit in bringing peace and happiness to all mankind) were built. The stupa worshiping the Buddha, the Dharma, and the Sangha is regarded as a treasure (main hall), It is a place of worship and worship of the faithful and, of course, sacred and inviolable. Today, some monks do not have a will to build a stupa after giving up their sambhogakaya. That is their personal wish, we always respect but must be aware that you are full of blessings, worthy of building a tower to respect and worship. Although the four great stages are empty, all dharmas are like illusions, but in the realm of the reciprocal emperors, the stupa is the sublime symbol of the Three Jewels, the crystallization of a monk's career and deeds for posterity. worship, study and follow. L 10- Going forth from the home life in the late afternoon Once, the Blessed One was staying at Vesàli, in the Great Forest, and taught the monks: "Monks, it is difficult to find a great monastic. the age to achieve these five dharmas. What is the year? It's hard to find, monks, an elderly monk is delicate; it is difficult to find an elderly monk with good majesty; it's hard to find an elderly monastic who listens a lot; it's hard to find an elderly monastic preacher; It's hard to find an elderly monk who upholds the law. Monks, it is difficult to find an elderly monk who has accomplished these five dharmas. DISCLAIMER: Seniority in the meditation door is one of the necessary conditions for instilling the Dharma, unifying and perfecting the necessary qualities of a monastic. Therefore, monastics (young people) are always the hope for the Dharma and the fact that most of the high monks are ordained at a very young age. Therefore, when you are old enough to be ordained, that effort is worthy of respect, but you must strive and try a lot. Because the habit of life is imprinted on the mind like a cloth stained with dust, It will be very difficult to dye to the desired color if you do not diligently clean it. Therefore, there are many challenges waiting for the elderly monastic... First of all, the sensitivity is the flexibility, maturity to maturity, which manifests itself in normal behavior in daily life. Accepting being a junior, being in a low position, sitting behind, and especially having to respect, obey, and study seniors who are only worthy of their younger siblings and nephews is not an easy thing. Quite a few elderly monastics have not yet passed this barrier. Next, it is difficult to transform the habit to have the poise that is elegant, dignified but simple, and gentle in order to achieve majesty in a natural way. Imprints of the world are deeply imprinted on facial expressions, words, laughter and even every step... making it easy for experienced people to realize "not yet absorbed". whether "he" always said the rosary or even wore a bright yellow shirt. It is even more difficult for older monastics to achieve extensive study, listen a lot, lecture the sutras, preach the Dharma, and uphold the precepts because of their power not to obey. Health, will and especially habit hinder the transformation a lot. Therefore, more than anyone else, those who left home in the late afternoon must clearly see their karma in order to overcome and rise. Renunciation is a narrow path, narrower and narrower for the elderly. In today's great precepts, many novices and monks are dressed in yellow robes. This is also a good sign for society and the Dharma if you know how to look back and strive more.L 11- CONTINUED Once, the Blessed One was staying at Sàvatthi, at Jetavana, calling the monks: Hey guys Which bhikkhu, bhikkhu or bhikkhuni, abandons the study of the Dharma, returns to the worldly life, there are five legitimate problems for self-blame and criticism coming to him right now. What is the year? In me (he thinks) there is no faith in kusala dhammas, in me there is no shame in kusala dhammas, in me there is no fear for kusala dhammas, in me there is no diligence towards with kusala dhammas, in the master there is no wisdom for kusala dhammas. Which bhikkhu or bhikkhuni, bhikkhus, renounces Dharma study and retires to the worldly life, these five legitimate problems for self-reproach and criticism come to him right now. DISCLAIMER: Renunciation is a vow to follow the holy path, which is often called upstream. Because they do not follow the temptations and passions of the world, the beginner has to face countless difficulties before the situation of thin blessings and thick karma. With this challenge, Not all monastics can easily overcome it, so some people have to go back and come back or go back to be a Buddhist at home, cultivate the body and protect the Dharma. No longer continuing the path of monastic life, returning to the life of a lay person at home is a very common thing. Sometimes, renunciation is a good thing for those who find themselves unable to cope or lose their original will or encounter unexpected circumstances. When the World Honored One was in the world, many monastics had returned to the world. Although they were more or less rebuked, most of the Buddhas were obedient. Because he understands each person's karmic conditions and especially practices completely on a voluntary basis, all coercion will not bring results and sometimes even backfire. In any case, a Buddha should also observe the cause. When we see the dependent origination of the problem, we do not blame or complain about anyone. Because the ancestor does not care, because the brothers do not care, because the Buddhists do not support? The most important thing to realize is yourself. Committed to stepping forward, stopping for comfort or retiring from the worldly world, in the end, it's up to you to decide. Therefore, if you are to blame first, you should blame yourself. Of course, renunciation is a failure in the monastic career, but the important thing is how do we see the problem and how do secular people themselves perceive their responsibility to the Dharma? Somewhere, there are still views and assessments lacking sympathy and especially there is no satisfactory solution for those who have returned to the world and have the conditions to continue to devote to building the Buddhist house. This is also thought to be the restlessness and concern of all Buddhists in the current context.L 12- DIFFICULTY Once, Venerable Sariputta resided in Maghadha, Nàlaka village. Then the wanderer Jambukhàdaka came over, greeted him, and said to the Venerable Sariputta: Friend, what is difficult in this Discipline? Renunciation, sage, is a difficult thing to do in this Dharma-Law. For the ordained, sage Sariputta, what is difficult to do? For those who have left home, this sage, rejoicing is a difficult thing to do. Friend, Sariputta, what is difficult for one who has rejoiced? Friend, for someone who has rejoiced, what is difficult to do is to practice in accordance with the dharma and according to the dhamma. How long, sage Sàriputta, can a person who has practiced the Dharma rightly and according to the Dharma can become an arahant? Not long, sage. DISCLAIMER: In one's own efforts to be good, there are certainly many difficult things to do, but perhaps the most difficult is to make a monastic mind. Overcoming the constraints of the ordinary, Vow to live in poverty, leisurely and freely, and to commit to the pursuit of lower self-esteem is something that not everyone has enough good conditions to fully realize. Although difficult to do, but ordination is only in the early stages. Because in addition to leaving the worldly home, the monastic must try very hard to get rid of the house of afflictions and overcome the circle of samsara and birth and death in the fire house of the three worlds. In the monastic life, when the internal force of samadhi is not profound enough to achieve stability and tranquility, patience is needed. To endure, be patient, accept reality to overcome all difficulties and challenges on the way to practice joyfully and happily is not easy. Joy is a manifestation of a tolerant mind, full of wisdom and compassion. When not attaining the happiness of liberation of the Noble Ones, Joy is one of the essential ingredients to nourish the body and mind and maintain the original will and vow of ordination. If joy is lost or absent, it will cause the soul to become scowl, arid, callous, even inert, frozen or the opposite reaction becomes soft, sentimental, sentimental and tragic. love. It is a complete obstacle to spiritual progress if you fall into these extreme mentality. Once you have accepted the reality with a joyful mind, what needs to be done and done by the monastic is to practice in accordance with the dharma and according to the dharma. Only by relying on and practicing according to the Dharma can we eliminate afflictions, liberate suffering, and escape birth and death. However, in practice, it is extremely difficult to practice properly and according to the Dharma. This seems illogical, but it is extremely reasonable because the process of moving against the currents with the rapids of karma is not always what you want or want. Therefore, to practice properly and according to the Dharma is a persistent and continuous process of cultivation. As a result, the fruition of arahantship will soon come to those who practice the Dharma properly and according to the Dharma. Right here, "Birth is over, gonorrhea is over, burden has been laid down..." The difficult things have been done. Bhikkhu, having accomplished these five dharmas, a bhikkhu is close to families, not being admired, liked, respected, and imitated by families. What is the year? He is intimate with people who are not trusted, interferes with the unauthoritative, goes in and out with the opposing elements, in particular, one ear and asks for too much. Hey monks, Having accomplished these five dharmas, bhikkhus are close to families, admired, liked, respected, and imitated by families. What is the year? He does not get along with people who are not trusted, he does not interfere with unauthorized persons, does not go in and out with opposing elements, does not speak to one ear in particular, and does not ask for too much. DISCLAIMER: Among the four groups of Buddha's disciples, lay people have an important role and position. In addition to relying on the Sangha to practice and study, lay men and women also take on the mission of protecting the Dharma. Therefore, the white-robed lay people are also known as the servants of the Three Jewels. In the Buddhist concept, "The Sangha is like a hybrid Buddha", the monks come to the house like the Buddha comes. It is an honor and happiness for the householder when the request for a meal or a legal service is accepted by the monks or because of some other condition that the monks exist in the family. For the bhikkhu, The monk who left home to seek liberation when he was close to the Buddhists, gathered nothing but the Buddha's work, and prayed to save birth. A bhikkhu must be a teacher and a pedagogue for followers so that Buddhists can respect, respect and follow the example of practice. However, not every bhikkhu who is close to Buddhists leaves a good impression. From time to time in the ranks of the world, a few bhikkhus, after approaching the followers, did not bring them pure faith. Not only not being admired, liked, respected and imitated by families to practice, but also degraded and lost faith in the Three Jewels. According to the experience of the World-Honored One, if it is not for the sake of becoming predestined, one should stay away from noisy and crowded places. When it is predestined to go to a lay person's house, five things must be avoided: not being intimate with people who are not trusted, not interfering with unauthorized matters, not entering or leaving with hostile elements, Don't say just one ear and don't ask for too much. Meeting the right people, saying the right things, maintaining majesty when entering a Buddhist home is a must for a monk. In particular, it is not advisable to mobilize or donate too much, although this will bring blessings to Buddhists, but it is better to let them develop their minds and self-assess to support and donate without exhausting them. or economic impact. Being attentive and close to helping Buddhists practice and maintain the attitude of a master is the responsibility of the monk. Towards liberation, as a teacher of gods and humans, a monk must be diligent to perfect himself, worthy of being a refuge for Buddhists to turn to, follow the example of practice and study. Venerable Mahacunda resided at Cetì, at Sahajàti. There, the venerable called the bhikkhus: "Friends, Some bhikkhus who are devoted to the dhamma do not like bhikkhus who practice meditation, saying: "What do these people meditate on? What are the benefits of meditation? How is meditation?" The bhikkhus who are dedicated to the Dharma are not happy and the monks who practice Zen are also not happy; such action does not lead to happiness and well-being for many; does not bring benefits and peace to gods and humans. Here, friends, some bhikkhus who practice Zen do not like bhikkhus who specialize in the mind, saying: "They are restless, absent-minded, talkative... What are these people dedicated to? What are the benefits of France? How to focus on the Dharma? The monks who practice Zen are not happy and the monks who are dedicated to the Dharma are also not happy; such action does not lead to happiness and well-being for many; does not bring benefits and peace to gods and humans. DISCLAIMER: Among the countless methods of practice that the World-Honored One has preached, although rich and diverse, they all have one thing in common, which is peace and liberation. The means, depending on the base, have innumerable differences, but the ultimate Nirvana is only one and only. Cultivating Zen or focusing on Dharma, sect or sect are all means and of course each has its own characteristics. Because all the dharmas are derived from the wisdom of the World-Honored One, it will certainly lead the practitioner to Nirvana, just like a hundred rivers flowing to the sea. Depending on the basis, circumstances, predestined ... that each Buddha chooses for himself an appropriate practice. Although the methods of means are fast and slow, difficult and easy, but each method is superior, leading to liberation and peace. Therefore, Practitioners, in addition to mastering their own dharma, need to learn more about other dharma disciplines in order to facilitate or at least avoid criticism and criticism of fellow believers, meditators who have predestined relationships with spiritual practices. different sets. Therefore, it is not possible to attribute, to his own method, the ultimate victory. The ultimate, from the point of view of the Blessed One, is the complete practice of the chosen method. Today, sometimes there is still a "conflict" in the views of practice between the sects (maybe unintentionally or intentionally to promote their own sects) which is not advisable. Because as Venerable Mahàcunda learned from the Blessed One: "Action like this does not lead to happiness and peace for many people; does not lead to the welfare and happiness of gods and humans.” L 15- GOING TO HOUSEHOLDERS Once, the Blessed One was staying in Sàvatthi, teaching the monks: Be like the moon, When going to homes, bhikkhus, one should be cautious of body and mind, always being new among families, not having a sudden rush. Bhikkhus, if a person looks at an old well, a steep mountainside, or a waterfall, his body and mind should be restrained, there should be no sudden rush. Monks, how do you think a bhikkhu is worthy to go to homes? World-Honored One, for us, all dharmas take the Blessed One as the basis, take the Blessed One as their leader, and take the Blessed One as their medical facility. This, bhikkhus, is like this hand in the middle of space, unattached, unfettered, unfettered. In the same way, a bhikkhu goes to homes, with his mind unattached, unfettered, unfettered, thinking: "Those who want to benefit, benefit! Those who want merit, do merits!”. DISCLAIMER: The monastic life, Although the nature is secular, reality is always associated with people and life. Begging for food to feed your body and your life and depending on the conditions of the Dharma to save birth is the duty of every bhikkhu. Therefore, going to the householder every morning every day for the monks is inevitable. However, the problem is how to approach the owner with an attitude and manner? It is wonderful when the Blessed One uses the image of the moon to represent the coming of the bhikkhu, to really bring light, coolness and peace to every home. First of all, it is reserved, not aggressive, always mindful and alert so that all manifestations are always compatible with elegant posture. Carefulness in every gesture and word is essential because right in the monk's manner clearly reflects his own inner peace, moral character and teaching ability. Next, When a monk comes to the householder in a relaxed state, like an open hand in the middle of nowhere. Granted, begging is begging, but not merely receiving, but also giving, giving a lot by giving the Dharma. Therefore, always be aware of self-mastery in the spirit of wanting less and knowing enough, not to be tempted by fame and gain, to arise craving. Thanks to that, the bhikkhu is not entangled, not bound. Therefore, in order to be worthy to go to families, to teach and to serve as a model for Buddhists, a Buddhist monk must train himself to be as pure as the moon, to let go like an open hand in the middle of nowhere. no, free and liberated. Granted, begging is begging, but not merely receiving, but also giving, giving a lot by giving the Dharma. Therefore, always be aware of self-mastery in the spirit of wanting less and knowing enough, not to be tempted by fame and gain, to arise craving. Thanks to that, the bhikkhu is not entangled, not bound. Therefore, in order to be worthy to go to families, to teach and to serve as a model for Buddhists, a Buddhist monk must train himself to be as pure as the moon, to let go like an open hand in the middle of nowhere. no, free and liberated. Granted, begging is begging, but not merely receiving, but also giving, giving a lot by giving the Dharma. Therefore, always be aware of self-mastery in the spirit of wanting less and knowing enough, not to be tempted by fame and gain, to arise craving. Thanks to that, the bhikkhu is not entangled, not bound. Therefore, in order to be worthy to go to families, to teach and to serve as a model for Buddhists, a Buddhist monk must train himself to be as pure as the moon, to let go like an open hand in the middle of nowhere. no, free and liberated. Always be aware of self-mastery in the spirit of wanting less and knowing enough, not letting fame and profit tempt you, arising craving. Thanks to that, the bhikkhu is not entangled, not bound. Therefore, in order to be worthy to go to families, to teach and to serve as a model for Buddhists, a Buddhist monk must train himself to be as pure as the moon, to let go like an open hand in the middle of nowhere. no, free and liberated. Always be aware of self-mastery in the spirit of wanting less and knowing enough, not letting fame and profit tempt you, arising craving. Thanks to that, the bhikkhu is not entangled, not bound. Therefore, in order to be worthy to go to families, to teach and to serve as a model for Buddhists, a Buddhist monk must train himself to be as pure as the moon, to let go like an open hand in the middle of nowhere. no, free and liberated.END=NAM 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.18/9/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.