Chapter Three - Increased Warranty  II The relationship between the monks and the messengers

The true Buddhist congregation is composed of the five monks (monks, bhikkhuni, samadhi, samsabamas and nuns) and two laypeople (close male and female close).We go to the Buddhist school, practice meditation and practice, teach them at home. At home, they daily attend the seminary to learn the teachings of liberation and to support them in the four essential daily necessities for life: clothing, instruments, food and medicine. Both monks and laymen are disciples of the Blessed One. They both rely on the Sun and are on the way to liberation. The only difference between these two disciples is that they are qualified to go to liberation, and at home they are free to practice their families and society. Thus, the Blessed One has established the proper precepts appropriate to these two disciples. The teachings of liberation as Dependent Origination, the Four Noble Truths are taught by the Blessed One to both. As for them at home, The Sun teaches dhamma separately before going to study and practice Thirty-seven dharma and some other practical doctrines, such as how to live with happiness in the present and similar. hybrid with family life. The educational principle of the Blessed One is depending on the living conditions, the cognitive conditions and the conditions of the individual liberation which teaches the proper way. According to that education, monks also speak French, teaching the teachings for home goods. One day, the layman Asibandhakaputta said to the Buddha: "Lord, why do some people, the Buddha sermon completely complete, for some people, the Buddha sermon is not complete entirety?" (Ex. IV, p. 35). The Blessed One answered the villager's question with an example of three plots: a good plot, a medium plot, and a bad plot of land with poisonous, hard and salty earths and alum. With these three fields, the farmer will cultivate the first good plot; Then it is time to cultivate middle-class rice fields; After all, it is a bad field. Likewise, the Blessed One had a good field of land with the monks, the middle-class rice field with the lay people, and the bad fields with the pagans. All three fields will be planted in priority order with adequate care and cultivation techniques. In the same way, all three classes are blessed with the teachings of full blessed with the teachings of liberation, because all three need to rely on the Sun as a light, as a shelter, shelter. On the third field, the Blessed One taught it though it was bad but at least used it to provide food for cattle. Then the Buddha said the three upper classes with three water jugs: a good one completely; The second one is not cracked but is water-absorbed; The third is just cracked water. If one has to store water, one must fill the first pot first, then the second and third ones, in order to have the water used. Likewise, the Blessed One must educate the disciples before ordained. Thus, in addition to the Ba-la-lot-banana precepts applied in the monastic community, lay people can hear, understand and practice the teachings that the Buddha taught to monks, in addition to teachings. Giving and living a happy family life is reserved for laypeople. The laypeople can listen to the sermon from the Blessed One or from monks, nuns. According to Nikaya, lay people can attain sainthood from the momentum of Suññatā to the Arhat. There again, as the Central Business said that if at home, the male layman only attained the highest results as A-na-ji, the most high-ranking Buddhist women are Tu-multi-jaw. But also in Nikaya, the Ministry of Arts in the case of Queen Khemà, the wife of King Qin-sa-la-la reached the arahant before leaving home. Again, according to the Sutra (School of the Ministry), King Sri Sanskrit reached A-la-Han immediately when discharge. Often, the laity immediately after ordained an ordained monk to continue to attain Arahant. The Arahants, traditionally, are always in the ranks of monks and nuns who are ordained. The nuns are allowed to increase their offerings to the monks, nuns; or limited to certain monks and nuns; The monks and nuns at home are allowed. During the baptismal period, lay people are allowed to listen to the Eightfold Cause. After listening to the precepts, can listen to preaching business before returning home to own the "Eight-man bowl" within a day and a night. It is a day of ordination. There are two cases where monks and nuns prevented the monks from coming to the house of a layman. In case a layman is very willing to offer, but because of poverty, the monks gathered to make the Melancholy did not come to the house. The only reason is because of the layman.But, if there are surplus conditions of offerings, the monks can give gifts to poor laypeople, enabling laypeople to learn and practice. In the second case, a layman who is evil, causing much scandal to monks, the monks do not rule that he is a lay Buddhist is Buddhist, not to and not to the layman. At home, a lay Buddhist (male or female, large or small, regardless of class and level) can practice the teachings of the Buddha himself, according to his wishes and abilities. Buddhists can practice the five precepts, the precepts, the virtuous deeds, the alms and the meditation. In addition, in order to live a happy family life, the layperson also performed some other teachings of the Blessed One. Now, we go to find out the practice of Buddhist at home through instruction, instruction of monks, nuns. The scriptures refer to the practice of the layman, there are many, so that we can rely on some basic Algebraic and Nikaya, such as Singala (School Ministry IV, No. 31), Kinh Thien Sinh or Tchaikovsky (School of Acts 16), Kinh Uu-her-rules (Central A-function, No. 135, Central A-function number 128); (Chi Chi II and III, Kinh Tri Trai, Trung A-ji No. 202) and Thien Ba, Kinh Trung A-ji, No. 37). The Five Precepts:  (Singala Singh and Sutra) The Five Precepts that until now are still the basic precepts of every lay Buddhist, usually carried by the monks during the Three Refuges, are: 1. Do not kill (for the layman, only keep the main part is not to kill people, if not keep killing animals anymore, the better).2. Do not take what other people do not give. Narrow is not to steal. 3. Do not be miserable in the sex. To say no to sexual misconduct. It is clear that sexual contact is limited to the spouses in accordance with social morality. 4. Do not lie, do not say stabbing words, do not speak evil words, do not say frosty to charm people. 5. Do not drink alcohol or liquor. In the two Sutras and the Sinhalese, only the first four are mentioned, but the other sutras refer to the fifth precept, the fifth precept is also the fifth precept of the Eightfold Mantra.The Buddha explained to Singala (four living beings) that there are four motives for people to commit the five precepts; Buddhists keep the five precepts to not violate for any reason: - The first motive for breaking the world is greed; the second motive is anger; the third is ignorance; The fourth motive is fear. Buddhists keep the five precepts on the net, avoiding many sorrows, suffering in the present and from falling into hell; to maintain the character of man.In addition to the self-preservation of the precepts, preserving the five precepts also brings peace and many benefits for others.Respected by keeping their precepts that avoid the harm of life, avoid theft, theft, avoid the emotional breakdown of the family caused by third parties, avoid being cheated and avoid Unintended consequences caused by drunkards. The first precept is that Buddhists nurture human affection and cultivate compassion. Compassion and compassion are meant to dispel anger, jealousy. This world brings peace to the practitioners and to society, both in the light of the soul, human emotions. Hold the second preceptor, who keeps the precepts from falling into prison, from being scorned by the people, while others do not grieve for the loss of wealth, society is more secure. Keep the third precept, the preceptor does not fear broken family feelings, not afraid of being harmed by the enemy and not be scorned by others; Meanwhile, other families are also living in peace, not disturbed by emotional breakdowns. Society is more stable in society. Keep the fourth precept, the preceptor is trusted by others, is not suspected of sincerity, is not despised, and keep upright character, loyal. In the meantime, the other person avoids the unintended consequences of lying, cheating. Keeping the fifth precept, the guardian is able to cultivate a calm, stable temperament that develops thinking and avoids the disastrous consequences of being ripped apart by the drunkenness of self. family and others. Keeping this precept, the guardian's behavior becomes serious, serious, shameless about his wrongdoing. If the Buddhists at home practice the five precepts, then can contribute a lot to a safe and happy life for themselves, for family and society. The future, according to the results of karma, can be born again. Cross of the world: The Buddha taught a lot through the Sutras, in the form of three households, body, speech, mind. These tenets are devoted to monks and laypeople. However, at home, the level of practice is limited to the appropriate to the basis and living conditions. But, if lay people have the conditions to practice the deity of this world, then the result is for the present life and for the good and the better. 1. There are three precepts about the body is unruly, immoral and unprofessional. The three precepts are similar to the first three of the five precepts.2. There are four precepts about the mouth, not to say double tongue, not to speak evil words, and not say vanity or dream. These four worlds are similar to the fourth world of the five precepts. There are three types of thoughts: not being greedy, not being angry, and not being wrong. Often, the genders focus only on the body and speech, on the general. There are three more precepts. Attacks, anger, and delusion are mentioned in the last three precepts, which do not require the guardian to be completely ridiculed, except for the raw part.For the monk, good kamma means to preserve the three karmas, the mind, the pure mind and the complete removal of greed, hatred and delusion. In particular, the Canon Sutra (No. 174, No. 1, 176-b) and the Dafa Sutra (Sutra, No. 86) give a very special point that the Blessed One uses the celestial sphere It is clear that there are some sentient beings, but this life most of the ten bad deeds, but thanks to good manners of life before, the end of life arise feelings of feelings and arise faith in the Three Jewels, and before the fate of the faithful and the right eye is born to heaven; Meanwhile, some sentient beings, who are mostly in this world, practice the ten good karmas, but because of the past akusala kamma they experience unpleasant feelings at the end of their lives. Bao, should fall into three lines (hell, ghost, animal). In addition to practicing the ten virtuous deeds, Buddhists should have right understanding and good karmic closure (right understanding and righteous thoughts). Right understanding, mindfulness at the common destiny is the decisive factor in the realm of the heavens. Wrong view, evil thoughts at the common destiny is the main factor deciding to go down three lines. Eighty-two-year-old son  (1981), 1981, pp. 232-234, Kinh Tri Trai, Trung A-ji, No. 202). The Uposatha is the day when a Buddhist practitioner attains the dignity of an Arahant. There are eight precepts to preserve and practice in the day boys are known as the male bowl. "Because of these eight parts (or eight precepts) as A-la-dan, equal, not so different so called boys."(Trung A-jai, Kinh Tri Trai). The Sun teaches that if one day a night of practicing the Eightfold Path, there will be great results, great benefits. What are the big results, great benefits? The Sun explained: "... Here, there are male or female Buddhists who, after practicing, attain eight parts, after the general body of the community was born with the gods in heaven, Tha Hoa Tu Tu, extremely happy. (Chapter III-A, page 236). The realm of self-reliance has a life expectancy of sixteen thousand years. Each year of this heaven is twelve months; each month has 30 days.The day and night of this heaven is one day six hundred years of the human realm. The life span of the gods of liberation calculated human time is: (1,600x30x12x16,000) = 3.216 million years or 9.2 billion years (see Tang Chi and Trung A-ji). What is the Eight-Man Batman? - The first precept: "Until the end of life, the Arahants at the end of the killing, abandon the killing, leave the staff, the sword, know the precious, merciful, merciful to the happiness of all Both beings and beings today, this night and this day, I also cut the killing, abandon the killing, the staff, the sword, the precious, mercy, living mercy to the happiness of all sentient beings and beings. " - The second precept: "... Today, this night and this day, I also take out of the donation, give up the donkey, only wish the things given, self pure life without theft" . - The third precept: "... Today, this night and this day, I also broke the Phra Happily, Phra Happily, to live away from lust." - The Fourth: "Today, this night and this day, I also cut off the lie, saying only truthful words just in the truth, certainly reliable, untruthful life." - The fifth precept: "... Today, this night and this day, I also devoted myself to wine, wine, wine, wine. - The sixth: "Today, this night and this day, I also take a meal a day, do not eat at night, give up not eat at night, do not eat non-time." - Gender Seventh: "... Today, this night and this day, I also gave up watching the dance, the music, the drama, the wreaths, the perfume, the oil and the fashion" . - The eighth: "Today, this night and this day, I will end up not using high beds, big beds, giving up without high beds, big beds." These are the eight precepts preserved in the day of the precepts. The happiness of a person who has the power to lead all sixteen states (a large area in Central India) with full of treasures, the authority to be seen is small compared to the happiness of the first heavenly realm ( Other than the six realms of the natural world (Tha Hoa Tu Thien). This is the traditional practice of the Buddhist at home, was clearly established in the A-junction and in the Nikaya, two Tibetans are considered to be the most primitive. The Eightfold Noble Eightfold Truth is the cause of liberation, while expressing the spirit of life in life, as well as a day of psychological equilibrium, a day full of crystal clear mind to open up the mind, It should be done on a traditional day. The Eightfold Day, as recorded in the Sutra of the Sutra I, is set by the Blessed One on six days in each month: 1, 8, 23, 14, 15 and the 30th day of the lunar calendar. Particularly of these six days are: on the 8th and 23th, there are usually the great gods of the Four Heavenly Kings; On the 14th and 30th, the angels of the four heavenly kingdoms lay bare; On the 1st and 15th, the four divine mandarins are all naked to observe the manifestation of good and evil of the people. The divine bliss of the Four Heavenly Realms is closely related to the human realm: If many people improve the heavenly realm is flourishing; If the human realms go to evil, then the heavens go into decline. Because of that, the Four Heavenly Kings are especially interested in looking down upon earthly life. Social interaction:  The Singalas, the Fourth Sutra, the Sutra, the A-junction, the 16th, and the Middle Agama, No. 135, mentioned in the Buddha's Teachings. The Buddha, besides teaching people the liberation of suffering, birth and death. He is very concerned about the well-being of people, those living in families, family responsibilities, and society. The Trinity, in the Sutta and the Noble Eightfold Path, view human relations as a sacred, respectful relationship. He regards this relationship as Brahmanical. There are six respectful, respectful relationships of life. While the young Singala paid homage to the six heavens, the Buddha taught him to return to the six precepts in the teachings of the saint, the Exalted. These are the six relationships in life. 1. Relationship between parents and children: The East is the parent. Parents are sacred, noble, honorable children's respect. The meaning of the ceremony is to emphasize the duty of the children to their parents. The Buddha is very practical, bringing the return to reality with obligations to parents that is not a form of worship.When a parent is alive, the child must obey and please his parents; to know how to help some parents when needed; To take care of parents when they are old, to preserve the family's reputation, reputation and honor, to protect their parents' property; to know the direction of liberation to parents; If possible, the funeral should be fun for parents. In return, parents have a duty to nurture and educate their children well; care for children's learning and apprenticeship; Help your children near you and away from you bad; bring me to good and far from evil; the bride and groom's marriage to good families; divide the property to children at the right time. 2. Relations between teachers and pupils: Phuong Nam is the teacher. The relationship between teacher and student is a noble, beautiful, respectful relationship. Pupils should respect and obey the teacher; Need to study hard and perform well what teachers teach; Help and serve the teacher while the teacher needs help. In return, the teacher has a duty to teach well, provide good professional knowledge; To help pupils clearly see their duty and direction in society; Help students choose appropriate careers and create conditions for students to do business when leaving the school. It is practical when the Blessed One teaches a vocational teacher to his students and finds a job for his students after finishing his studies. 3. Relations between husband and wife: The West is the only relationship between the couple. This relationship is sacred, worthy of reverence. The true meaning of the ceremony is the building of a good relationship and happiness between the two. Husbands need to love, respect and be loyal to the wife, caring for the wife's economic well-being with adequate supplies of material comforts;emotional nourishment, often donated clothes, jewelry. Through this teaching, we clearly see how the concern of the Blessed One to the happy couple. Love is not enough, happiness also requires more practical needs. Usually when married, people often lack the vigilance in attitude to treat each other; this is a shortcoming. Respect is a necessary attitude in the relationship of the couple; This attitude expresses the respect of human beings, while also making the love more brilliant in the reception of peace and happiness. Respect should be made from the bottom of the heart and firmness; Because respect should not hurt the honor, value of each other by any job; Loving the other person is a great hurt for the spouse, thus requiring loyalty to each other. Happiness between two people is actually related to material life, family economics; The wife needs her husband to secure living facilities.When love and family economics are stable, relationships and relationships need to be constantly nurtured; Sometimes, it is a way of expressing love, affection and loyalty to the husband. Going far away where the husband has gifts for the wife, the wife will be assured that the husband is always thinking of himself and not to love others. Then fellowship became more and more indescribable. Clothes and jewelry are very suitable for women. This kind of gift speaks to the practicality of its use, and speaks of the psychological nature that gives rise to the joy and sympathy of the recipient. In return, the wife must love, respect and loyalty to her husband. This is indispensable. While the husband is busy with social work, the wife's duty is to manage well the work and wealth of the family, to manage and to treat well;welcoming people in the family husband with respect; Have fun with your neighbors. The wife is not reliant on her husband's loving care; Not to be adulterated, not to be penalized husband as the mistress, not to waste property. If the wife's adultery, her husband and waste of property, after death will be to hell (Tang Chi III, product Seven Dharma). The wife treats her husband as a wife, lover, friend, and sometimes as the role of the mother, sister or sister of her husband. With these behavioral attitudes, after death, the wife will enjoy the blessings born. Through the teachings of the Blessed One (Fourth Form, and the Three Sons), the husband and wife behave in three roles: the husband (or wife), the lover and the friend. The role of the husband (or wife) as the role of duty; The role of the lover is the special emotional role of the couple; The role of friend is a role that speaks to the persistence and sharing of the couple's relationship. Those three roles should be routinely applied and coordinated. When a person is sick, the other person plays the role of taking care of his or her father, sister or sister. In the work of the family, society needs discussion, cooperation, sharing; Now couples appear as two friends. When loving, it is the role of the lover. This role needs to be maintained for the rest of the life, not the first encounter. Regarding family happiness in the present life, the Blessed One teaches both of them to do four things: 1. Do good work, diligence, good management, rich in energy.2. Protect all property that has been lawfully made. 3. Proper consumption, right: no waste, no glue. 4. Communicate with friends with tolerance, openness, trust, wisdom, wisdom and wisdom. Or do these four things: 1. Take out, make more wealth.2. Balance of payment. Thu must excel. Generic income should be used one quarter for daily spending, one quarter for extraordinary expenditure, and two quarters for capital investment. 3. Balance health and psychology. Need to work, eat and have a good temper. Do not be sad, nor should you be too fun, too busy. 4. Communicate with your faith, wisdom, wisdom and wisdom. About family happiness for the future (the next life), the Buddha taught to do four things: 1. Credits: Trust in the Three Jewels. To believe that the Blessed One is a complete enlightened being. Believing that the Dharma has been preached by the Blessed One is capable of excluding greed, anger, delusion, all suffering. Believing that the Sangha is a harmonious, noble society in the Bhikkhu-Moroccan Bibles, deserving of reverence, offering and learning.2. Experiment: Need to have mercy and love people, help others with their possessions; often helping the poor and offering monks. Gender: Life requires virtue; Keep the five precepts strictly prohibited. 4. Knowledge: Understanding suffering, the way out of suffering, and the need to practice to release suffering. Having said these teachings, Buddhists will find relative happiness in the present and in the later generations. According to Tang Chi II, product Four French.Buddhists who build such a lifestyle are very practical and at the same level of human values, can find happiness is human and can lead to higher salvation. 4. Friend Relation: North friends only. This relationship is also noble, to be revered. Humans need to treat each other kindly, speak kindness, gentle; to live in harmony without causing any conflict; Helping each other in times of need, and not leaving each other gas. Such a relationship is a human relationship. Friends are also a living bridge of human beings. Everybody needs to have a friend, and you have to be good friends to bring joy to each other. Well-built friendship is also a happy thing of fellowship. 5. Relationship between owner and partner: Phuong Nho is the only contact between the owner and his partner. This relationship is also noble, divine. The homeowner (or owner) has many obligations to his associates: job assignment, ability and health; pay adequate remuneration; provision of therapeutic drugs; and sometimes comforting, encouraging and rewarding or giving gifts. In return, the partner must work diligently, good-natured, honest, honest and not cunning. This relationship is full of love, full of mutual love, creating a climate of life very smooth and peaceful. One can also receive the feeling that life is to be happy, to build that is not to work, to suffer whether to work all day. 6. The relationship between monks and laypeople: Above refers to monks and the relationship between monks and lay people. This is a divine connection, a Brahmanical connection, worthy of respect. Buddhists support the monks with the minimum material needs (robes, medicine, beds and food) and sincere expression of love, respect.Monks are often bound by precepts so they do not explicitly state the Buddhists' needs. Buddhists need to know this, approach the monks to know what you need to maintain. The abode of the monk means the maintenance of the dharma, the desire of the dharma to last for a lifetime.Dhamma is long-lived, the life is added peace. Holding monk like that means contributing to the building of peacefulness for life, for the body itself. In return, the monk who was a proletarian, all day studying Buddhism, alms and meditation, only gave the layman heart from the introspection, introspection, knowledge of the dhamma, and introduction the lay people the true path of suffering, building happiness in life. This relationship is full of love and compassion. The monk is only passing on the knowledge and experience of the Buddhists, providing knowledge, transmitting the Five Precepts, the Ten Precepts, the Five Precepts, and encouraging the Buddhists to awaken the impermanence. diligent practice. Lack of compassion, lack of experience in learning and practicing Buddhism, despite having a sense of responsibility for lay people, monks can not play their role, nor hold the divine my greatness. To receive the responsibility of educating the monks, accepting the relationship is very reasonable, full of love and compassion, as the Buddha taught about the relationship. The relationship is like a two-way exchange of needs of each side fairly and voluntarily without bonding, without disadvantage. The monk is not only teaching the Dharma and the path of cultivation, but also teaches economic instruction, family management and personal and social psychology, which directly influence. to personal happiness, family and society. In short, the need for laypeople to wait in the monastery is the need for education (in a broader sense), and the need for the layman to wait for the layman is economic necessity. These two needs complement each other in a harmonious blend of Buddhist prosperity and peace, happiness, prosperity of life. These six relationships mean that living is a correlation, that man is a human being of social fellowship, and that society is a society of individuals. It is an indescribable relationship: it is impossible to live, only to have an individual, nor to live, but to be completely lost. For liberation, it must be personal; But relative happiness in life must be the happiness of the relationship. Fellowship for fellowship is a matter of concern for the collective well-being of the whole. When teaching personal happiness, the Blessed One speaks of the happiness of the family and the community. Establishing good relationships between people, it is a living art. This art is built on the principles of respect for one another, accepting one another, being honest with each other, and loving each other for mutual happiness. If the Exalted One had taught the Singalan to pay homage to God, build up the other six, then the monk should also support the lay Buddhist at the same job. In order to well perform his guiding and directing role, the bhikkhu also needs knowledge of psychology, economics and society.The life of the bhikkhu, through this relationship, is not limited to the temple grounds, but needs to enter into the attention to the happiness of life with a more active commitment. Historical experience, especially in the history of Vietnam, shows the time when there are many true Buddhist monks with cultivated knowledge, committed to help society, flourishing Buddhism and the nation. flourishing, like Ly, Tran; In the time when the monks gathered themselves in the temple grounds, in the spirit of avoiding, or going away from the practice of the world, concentration, wisdom, then the Buddhist era, or fall into decline, and people They are not as strong as the late Ly, the late Tran and the Le, Nguyen. Ba-la-rido-baa should be interpreted in a clear way to give rise to the liberation of life in each person, bringing peace to himself and others, not to force the savior, life . At the same time, monks and laypeople have two main duties: a duty to enter liberation and a duty to build happiness for life. Building a good Friday relationship is fulfilling those two obligations. And vice versa. These six relationships can be brought into today's education by humanity, which educates people alongside professional knowledge. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.6/11/2018.