USE LEGENDS TO BE A SHORT LAMP. At one time, the Blessed One was staying at Vesali, in the village of Veluva, and called to the monks: "Bhikkhus, live in the rainy season, where there are friends and acquaintances. I will settle down in the rainy season in this village of Veluva. During that season of retreat, the Blessed One was seriously ill, feeling severe pain, but the Blessed One was still mindful, aware, and did not complain. Then the Blessed One got rid of his illness, Venerable Ànanda said to the Blessed One: Venerable Sir, I have some consolation that the Blessed One will not pass away if he does not have the word to teach the monks. nanda, the Tathagata does not think: "I will be the leader of the Order of Bhikkhus", or "The Order of the Bhikkhus will be taught by Me", then Ànanda, how could the Tathagata have a message for the Order of the Bhikkhus? stilts? Hey Ànanda, be yourself a lamp, rely on yourself, don't rely on anything else. Use the Dharma as a lamp, use the Dharma as a refuge, do not rely on anything else. Ànanda, those who, now or after my extinction, are themselves a lamp, rely on themselves, and do not rely on anything else. Use the Dharma as a lamp, use the Dharma as a refuge, not relying on anything else. These, Ànanda, are the foremost among my bhikkhus. DISCLAIMER: Right from the time when the Blessed One was in the world, he affirmed an extremely important thing that the Tathagata is not the teacher, the leader, and the administrator of the Sangha, but only the teacher who shows the way, depending on the situation. chemical. On the other hand, the bhikkhus do not have to be led, completely dependent on the Blessed One, but must be self-aware, self-realizing, and light the torch on their own. This proves that in Buddhism there is no religious authority and that after the Buddha entered Nirvana, the disciples, in addition to relying on themselves, relied only on the Dharma. The teachings of the Blessed One in the last season of retreat once again affirm the spirit of self-reliance and self-enlightenment. The teacher only has the role of showing the path of practice and helping the student's mental sublimation process. And so, the leadership role is limited to the forms of organizations and organizations that are instrumental, not spiritual. It was the Tathagata, the founder of Buddhism, who denied his leadership role, only acknowledging that he was the Master, the Medical King, and no one for posterity could take on that role. This is a very unique and rare feature, only found in Buddhism. The Buddha's disciples, whether when the Blessed One is in the world or after the Buddha's extinction, need to enlighten themselves by relying on the Dharma. This was repeated by the Blessed One again before Nirvana: "Ananda, after the extinction of the Tathagata, the Dharma and the Law will be your Guru". Therefore, the practice of relying on the Dharma, relying on oneself is the teaching motto of all the Buddha's children.L 2- AVOID THE TWO poles Once, the Blessed One was staying at Baranasi, at Isipatana. There, the Blessed One said to the bhikkhus: There are these two extremes, bhikkhus, a monastic should not practice. how is two? One is to indulge in sensual pleasures, lowly, ordinary people, unworthy of sainthood, unrelated to the goal. The second is self-torture, suffering, unworthy of the Noble One, unrelated to the goal. Avoiding these two extremes, bhikkhus, It is the Middle Way, led by the Tathagata to full enlightenment and wisdom, leading to peace, enlightenment, and Nirvana. What, bhikkhus, is the Middle Way? It is the Noble Eightfold Path, ie: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is the Middle Way, led by the Tathagata to full enlightenment and wisdom, leading to peace, enlightenment, and Nirvana. DISCLAIMER: When the Blessed One left Bodh Gaya for the Deer Park, his first golden word was to practice concentration on the path, avoiding the two extremes of sensual pleasures and asceticism. Thus, indulging in worldly ambitions or suffering excessively is not the right path, unrelated to the goal of liberation. This is also a guideline for all Buddhists, especially monastics. However, The question is, how do we define now to stay away from the two extremes of "indulgence in sensual pleasures" and "self-torture"? At that time, when the World-Honored One took a bath and ate food (a bowl of milk porridge offered by Ms. Sujata) was considered by a group of ascetics Kieu Tran Nhu to enjoy sensual pleasures. Maybe that "enjoyment", today may be considered asceticism, forced body. Thus, to some extent, the middle way is to establish a balance, a middle ground that corresponds to the living standards of the current society in the spirit of minimal desire and contentment. Today, the socio-economic development, thanks to which the temples are built to be large, the life of monastics is enhanced with many amenities, if not falling into modernity, luxury and luxury (only the middle class) can be considered as the middle way of life. Therefore, we need to understand the Buddha's teaching dynamically in this regard. More importantly, the Blessed One made it clear that the spirit of his middle path is the Noble Eightfold Path. Thus, avoiding the two extremes is to avoid eliminating obstacles that are excessive, stubborn, and fall into extremes in order to promote and achieve the Noble Path, which is also the Middle Way. The essence of this path is the attainment of right view, insight into the truth about the dependent origination of the body, mind, and world, overcoming craving and clinging, and attaining liberation. , the Blessed One dwelt among the people of Vajji, in the village of Bhanda. There, the Blessed One called the monks: There are four classes of people, monks, who exist in the world. how is four? People who go upstream, people who go against the current, people who stand on their own, and those who have crossed to the other shore, standing on land. Hey monks, what kind of people go upstream? The type of person who enjoys sex and does bad karma is called going with the flow. What kind of people go against the current? Monks, there are people who do not enjoy sensual pleasures, do not do evil deeds, and live a pure and perfect holy life called going against the current. What, bhikkhus, is a person who stands still? The kind of person who, because of the cessation of the five fetters, is transformed into a rebirth, and does not return to this life anymore, is called self-standing. What kind of people have crossed to the other shore, standing on land? There are, bhikkhus, a person who, through the cessation of defilements, realizes and abides in the unsmiling mind of liberation, liberated by wisdom, is said to have crossed over to the other shore and stood on the land. Monks, there are four such people in the world. DISCLAIMER: Life flows like a river with boats up and down. Floating in the stream of birth and death has many joys and sorrows, There is little happiness, but much suffering and danger. Only those who step on the shore, stand on the ground with a flat mind and watch the mundane, chaotic river can deeply feel worldly suffering and worldly happiness. In that river of life, following the flow of karma is easy. To enjoy and do evil is to conform to the flow of birth and death. The boat of life is crowded, crowded, noisy, fighting and enjoying, gloating to be happy forever, but no one knows that it is going fast to the evil path. Then a few boats realized where the landing was, so they turned around, pedaled the waves, crossed the wind, and returned to the source. Accepting the tide, turning away from the world, leaving behind the foam and garbage, the boat of monastic life moves forward. Going against the current of the world, the difficulties become many, but wide and empty. After walking forever, we will return to the old wharf, in front of the green forest, Underfoot is fine sand. The boat of life stops, does not need to be anchored, sleeps peacefully in the empty wharf because the five waves of fetter are no longer there. Here the boat has incarnated, does not return to the river of birth and death (Non-return). In the same old wharf, there are boats pulled ashore peacefully, the river of love in the past is only a memory. From here, although the river of life is still flowing, the waves of love and afflictions on the river still scream and beat, but the boat from Prajna is still peaceful. Then compassion urged the boat to return to the river to save life. Therefore, the river of life is always bustling up and down. The four types of boats up and down in the river of love are also the four types of people living in life. Finding peace and liberation is the true reason of human life, as well as other boats looking for a peaceful landing. Then the venerable Malunkyaputta arose the following thought: "There are some questions that the Blessed One did not answer and set aside: Is the world permanent or impermanent? The world is finite or boundless. This life and body are one or the other. Whether the Tathagata exists or does not exist after death…”. The Blessed One did not answer me. So we must go to the Blessed One to inquire about these meanings. Thinking so, Venerable Malunkyaputta went to the Blessed One and asked the Blessed One about the above questions, requesting the Blessed One to answer definitively that "know or not know" and at the same time thinking that if the Blessed One answered, we would live the holy life according to instructions of the Blessed One, otherwise we will return to the world. Malunkyaputta, suppose a person is shot by a poisoned arrow. Friends and relatives invited a doctor to treat the wound, but he said, "I will not pull out the arrow if I do not know my family name, family name, appearance, the shooter's whereabouts; I will not pull out the arrow if I don't know what material and structure the bow is made of? What poison?…”. Malunkyaputta, he will die and still know nothing. In the same way, Malunkyaputta, if anyone says thus: 'I will live the holy life if the Blessed One answers me, 'Is the world permanent or impermanent . . . word. DISCLAIMER: The Blessed One once picked up a handful of leaves and declared that what the Tathagata knows is like a leaf in the forest, and what the Tathagata says is like a leaf in his hand. Though few, the handful of leaves in the Blessed One's hand contained all that was necessary to escape samsara. Because human life is fragile, the moment of birth and death, liberation from birth and death is the most important, necessary and important thing to do right away. All matters of a theoretical nature, metaphysics are not related and do not help in the eradication of afflictions, liberation of suffering. The reason why the Blessed One did not answer, put aside these things because they are not the basis of the holy life; does not lead to dispassion, superior knowledge, liberation, enlightenment, and nirvana. When a person is hit by a poisonous arrow, the most urgent thing is to pull the arrow out of the body to avoid death. After the wound was healed, it was not too late to find out about the origin of that arrow. Likewise, matters of the metaphysical category are no secret to one who has attained the Noble Truth. However, when you are not enlightened and liberated, you must make every effort to eliminate defilements and achieve Nirvana. The heart of the Buddha's teaching was the practice of the path leading to the cessation of suffering. Uprooting all suffering and afflictions from the body and mind is the main thing. Do not waste time and effort on useless things, not related to liberation because it will not be in time. Therefore, liberation from birth and death is the main, most necessary, and number one priority in the perception and practice of the Buddha's disciples. L 5- DO NOT SHIP AGE OF CHILDREN Once, the Blessed One was staying in Sàvatthi, at Jetavana. Then King Pasenadi of Kosala came, after greeting, sat down to one side, said to the Blessed One: Venerable Gotama, do you consider yourself to have attained Unsurpassed Enlightenment? Great King, if anyone can say that he has attained Unsurpassed Enlightenment, that person must be me. Dear King, I have attained Unsurpassed Enlightenment. Venerable Gotama, there are ascetics and Brahmins who are famous, famous, and famous religious leaders, leaders and monks, revered by the masses like the Puranas Kassapa, Nigantha Nàtaputta… When I asked them, "Do you consider yourself to have attained Unsurpassed Enlightenment?", they replied that they did not consider themselves to have attained Unsurpassed Perfect Enlightenment. So why, then, does the young Venerable Gotama, who was born late after giving birth and just left home, considers himself like that? Great King, there are four types of youth that should not be despised, should not be despised because they are young. how is four? It was a young prince, a young snake, a young flame, and a young monk. Great King, these four types of young people should not be despised, should not be despised because they are young. DISCLAIMER: In terms of maturity and experience in life, society has always given the elderly a solemn position. However, in terms of talent, especially outstanding talents, regardless of age, because geniuses are naturally born, is the blessing of each person. Therefore, no one is surprised by the age of the genius. Therefore, with the wisdom of the World-Honored One, he clearly understood the nature of the four groups of special objects, very harmful, very dangerous, even though he was young, his career was just beginning. A young prince but hidden inside a powerful emperor, standing above all nations, ruling the whole world. A small but poisonous snake must be avoided if you do not want to lose your life. A small fire is the beginning of a great fire that consumes everything. The bhikkhu was young, but with many generations of good roots, perfect morality was hidden within a Guru, an Enlightened One. In this Dharma talk, the Blessed One wants to address two opposing aspects of the beneficial and harmful in newly arising phenomena. The Buddha's son must be aware and anticipate the two sides of the problem when it is still in its infancy. If it is the root cause of evil and unwholesomeness, it should be controlled and eliminated, even though it has only just formed in thought. On the contrary, if it is the source of kusala, it must be believed and promoted to reach the top. The trend of today's society is that rejuvenation, especially the rejuvenation of the leadership team, is a positive and dynamic change that stimulates the youth's striving to rise to self-expression. The Church is also making moves to rejuvenate the leadership, but it still seems to be too reserved. There are always advantages and limitations between the two generations, old and young. However, to believe in the youth's strength, to guide and support, and to entrust the responsibility to the young is to carry out the Buddha's teachings. So, we should not belittle or doubt the young generation, once they have all the qualities of maturity.L 6-Hold the leaves in the hand Once, the Blessed One was staying at Kosambi, in the Simsapà forest. The Blessed One picked up a few Simsapà leaves with his hand, and then said to the monks: What do you think, monks, which is more, the few Simsapà leaves that I hold in my hand or the leaves in the Simsapà forest? ? So few, Lord, a few Simsapà leaves that the Blessed One holds in his hand and so many, leaves in the Simsapà forest. In the same way, bhikkhus, there is so much that I have learned without telling you! So little of what I have said. DISCLAIMER: With the huge capacity of the Buddhist Tripitaka, not everyone in a lifetime is honored to have a look at it, but just holding a leaf in the hand of the Blessed One, Only then will we know how vast and great the wisdom of the Perfectly Enlightened One is. The things the Buddha taught people were so few compared to what he knew, so few that a handful of leaves in the hand compared to the leaves in the forest. This is the transcendental characteristic, demonstrating the omniscience and omniscience of the Buddha's wisdom. A good teacher does not have to present all that he already knows, but mainly to find the most appropriate and effective educational method to lead his students to the same understanding. Holding the Simsapà leaf in the hand is only "things related to the goal of liberation, the basis for the holy life, leading to dispassion, peace, victory, enlightenment, and Nirvana". That is what is most basic and necessary to help people overcome suffering to live peacefully and happily. Because the time budget for a human life is extremely short, therefore cannot be wasted, in the world of logic, metaphysics has no benefit for enlightenment and liberation. Like a person who has been hit by a poisonous arrow, the most urgent and necessary thing is to pull the poison arrow out and treat the wound. It will lose his life, if that person does not let the arrow be pulled but keeps going around trying to find out who this arrow was shot by, how it was made. What the Buddha taught is like holding a leaf in your hand, but it is a key to unlocking the treasure of wisdom of the leaves in the forest. Just by examining a portion of that leaf thoroughly, we will automatically understand the nature of all the leaves in the Buddha's forest of enlightenment. in Mr. Anathapindika's garden. At that time, the Blessed One addressed the bhikkhus: Here, bhikkhus, there is a relative who does not practice, the precepts does not practice, the mind does not practice, untrained wisdom, narrow, petty. Such people do petty evil deeds and that evil karma sends them to hell. Here, bhikkhus, a relative is cultivated, morality is cultivated, the mind is cultivated, wisdom is cultivated, without limitation or generosity. Such a person, doing similar petty evil deeds, that evil karma leads them to feeling even in the present even a little bit can't be seen (in the next life), not to mention much. Monks, if someone puts a handful of salt in a small bowl of water, the water in that cup becomes salty and inedible. But someone put a handful of salt into the water of the Ganges River, the mass of which was so large that it did not become salty and undrinkable because of this salt. DISCLAIMER: No one can avoid mistakes when not participating in the Holy Spirit. However, the mistakes that affect their self are completely different. It depends on the level of violation and the merit of each person's practice. If someone practices like the Dharma, the merit is deep, then that merit will partially neutralize the big mistakes and can eliminate the small mistakes. On the other hand, if someone does not practice as the Dharma, and does not accumulate much merit, he will bear the full consequences of his mistakes, even if they are small. Just like the rich lose a small amount of money, it does not affect the family's economy, but the poor lose that amount of money, there is a risk of debt, hunger. Or like a handful of salt dropped into the Ganges River, the river water does not become salty and undrinkable because of the handful of salt, but also holding the same salt and putting it in a small cup of water, the water in the cup will be salty and impossible to drink. However, this does not mean that people with a lot of merit can do whatever they want. Because it is extremely difficult to create merit, it must be accumulated for a long time and continuously cultivated, but if you make mistakes, especially big mistakes, it can destroy the merit and become empty-handed. Therefore, one must strive to practice, create merit, cultivate merit, and avoid carelessness in order to preserve the results of practice. And if unfortunately make a small mistake, it will not lead to fall or suffer serious consequences because the ability to practice will neutralize and minimize the negative effects and impacts on oneself. 8- DIFFERENCE Once, the Blessed One lived among the Bhagga people, the Bhesakala forest, and the Deer Park. At that time, Prince Bodhi invited the Blessed One and the Order of Bhikkhus to the house to receive a meal. After his life was over, Prince Bodhi said to the Blessed One: About how long, World Honored One, a bhikkhu practices according to the teachings of the Tathagata, achieve and stay unsurpassed goal of Brahma? O Prince, there are these five essential elements. What is the year? Here, this Prince: The Male stilts have faith, believe in the enlightenment of the Tathagata; He has less disease, less brain, has health; He is not deceitful, as true to the Master and fellow Brahma; He diligently abstains from unwholesome dharmas, cultivates kusala dhammas; He has wisdom about the arising and passing away of dharmas. This bhikkhu, who has accomplished these five factors of effort, can attain it in seven years, maybe six, five, four, three, two, one year, half a month, up to seven days, maybe seven days. Some people are taught in the morning, then in the afternoon have attained. DISCLAIMER: Diligence means diligence, diligence, diligence and perseverance is one of the extremely important factors determining success, even when facing the most obstacles and difficulties. In the career of cultivation, diligence is an assistant to the path, making a significant contribution to the achievement of Sainthood. According to the wisdom of the World-Honored One, maintaining faith in the Buddha, the Omniscient One is the first factor. Absolute trust in the Guru, the ultimate guide who is fully liberated and enlightened. Believing in Buddha to believe in the mind, achieving indestructible pure faith is believing in one's own enlightenment ability. The Tathagata is the Buddha who has become, we are the Buddhas who will become. Next, the practitioner must have good health and physical strength. Body and mind are inherently the same, closely related to each other. There can be no wisdom, insight in a sick body, sick to the point of exhaustion. Cultivation, on the other hand, is self-conscious and voluntary. Therefore, being honest and true to yourself and others is a fundamental principle for cultivating and purifying karma. May I renounce evil, Doing all good deeds and at the same time unborn evil should not be allowed to arise, good deeds already born must be done for growth is the essence of right effort. Finally, the application of wisdom, the effort to meditate on the arising and passing away of dharmas in order to realize suffering, impermanence and not-self. The time to achieve and stay in the fruition of liberation is always inversely proportional to effort and diligence. It can be very long, going through three A kalpas, but it can also be very short, seven days up to a day, even overnight, depending entirely on each practitioner's practice of these five essential factors. . Diligence, diligence or righteousness should be decisive for such a career, so in the last exhortation before Nirvana, the World-Honored One only admonished: "Fused dharmas are impermanent. Be diligent, don't be distracted" (The Great Bat Nirvana).L 9- FEAR Once, The Blessed One, staying at Sàvatthi, at Jetavana, addressed the monks: "Monks, there are these four fears. how is four? Fear of self-reproach, fear of others' blame, fear of punishment, fear of evil beasts. What is fear of self-blame? Here, bhikkhus, there are people who consider: "If my body does evil, my words speak evil, and my mind thinks evil, then I can blame myself: Why did I do that?" He, out of fear, blames himself, forsakes evil and does good, and lives a pure life. This, bhikkhus, is called fear of self-blame. What is fear of other people's blame? Here, monks, there are people who consider: "If my body does evil, my words speak evil, and my mind thinks evil, then others may blame me: Why do I do that?". He, out of fear of others' blame, abandons evil and does good, and lives a pure life. This, bhikkhus, is called fear of reproach. What is fear of punishment? Here, Monks, there are people who see kings and kings, when they catch thieves and robbers, use many other wrong punishments. They beat them with whips and sticks until they cut off their heads with swords. Because he is afraid of punishment, he does not steal other people's property. This, bhikkhus, is called fear of punishment. What is fear of beasts? Here, bhikkhus, someone thinks thus: 'Those who do evil in their own body, speak evil words, and think evil thoughts will have evil retribution in the future. That person, out of fear of evil beasts and falling lands, abandons his body to do evil, to speak evil words and to think evil thoughts. This, bhikkhus, is called fear of evil. There are, bhikkhus, these four kinds of fear. DISCLAIMER: Fear and insecurity are one of the afflictions that disturb the human mind. However, fear is essential for people to turn to good and avoid evil. In life, if there is no fear, With respect, one can do anything, not sparing anything. Conscience questioning, self-pitying with evil things is the basic foundation of self-improvement. Fear of other people's criticism is natural for decent people and relatively easy to do, but self-criticism, disgust with oneself (when things are unknown or unknown) is difficult, not everyone. can do. Fear of punishment, the severity of the law also helps people to shy away from evil deeds. The stricter the law, the more evil is repelled. Although it only solves the top of the evil, the law has an effective punishment and deterrent effect. Not only fear of immediate retribution, fear of retribution for evil animals and lower realms in the future also makes an important contribution to human perfection. If you sow evil, you will reap evil fruit. Therefore, Buddhists always observe body and mind, promote wisdom, fear evil things to live a good life in order to reap peace in this life and the next.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.