THREE THINGS SHOULD BE INTO PRACTICE.

Thirteen things to put into practice (1) . Good man, there are thirteen instructions. Reflect on your own and others' death as an inspiration for diligent practice.The timing of death is uncertain, so let go of meaningless actions and intentions in this life. 







For France, you need a strong determination and effort.Even if your life is in danger, France is something you can never give up. As people whip the horse for it to run faster, the primary motive of diligence is to contemplate death. Think about how many people in the world have taken the time to beat the people they regard as enemies.They spent years fighting, and often died before they actually won. With them the end result is born in hell.Others spend time caring for the interests of friends and relatives, but many die before success. And because of their attachment, they will give birth to ghosts. If we can know exactly when we die, we will be able to plan for life and what will we do and when. But the truth is not. Some die when they go from place to place. Others die when they are in the womb. Some die young, others die old when they have experienced many difficulties, illnesses, and all the suffering of old age. There is no certainty when we die. And all secular activities are not really important. So if you think firstly that you will complete all the secular work then practice the Dharma, you will only waste time, and you can not be sure you can practice it. It is said, "Secular acts are like children's games. If you give up, there is nothing more to do. If you continue, they will never end. "Moreover, recognize the value of the Fa and see that if you have the opportunity in this life to hear the Fa and reflect on them is very important,

Faith is precious and rare as illustrated in some previous life of the Buddha. In many previous generations, he was born a king in a place where there was no Dharma. The desire to receive the teachings was so great that he dropped his noble throne in his palace and offered it to anyone who could come and impart the Fa. On one occasion, a saint came and said that he was willing to spread the Fa, but the throne was not enough: he should be willing to give up his whole life. The king replied that he would happily do that. The saint told the king to offer a thousand lamps by stabbing a thousand holes in the body, placing a lamp and some oil in each hole. Do not hesitate, the king did so and burned all the lights. The saint is on the throne and gives a doctrine: 

To give up the bad deeds, 
To do many good things, To control the 
mind,
That is the teachings of the Buddha. 

Later, the saint asked the king whether he had regretted it. The king replied, "I am very happy to receive these teachings." He was deeply grateful and did not feel any pain. At that time, the gods appeared in the sky and praised the King's determination to receive the teachings.Thanks to the absolute sincerity and joy of listening to the teachings, and the fact that he did not regret having offered himself, all his wounds were healed miraculously.

The king had to undergo similar trials in other life, such as playing a thousand nails on his body or jumping on fire.Each time, like him, he did without hesitation and at every occasion, for the joy of receiving the Dharma, he was completely healed. We always try to find food and clothes, but France is rare and precious, so respect for the dharma deeply. 

If you want to cultivate deep respect, consider the inner and outer qualities of the teacher. 

To us, the teacher is the source of all good qualities and accomplishments. Therefore, you should contemplate him carefully to see the perfection of all inner and outer qualities, and take it as a mirror. But in doing so, you should never have false thoughts or distorted views:

Avoid thinking about shortcomings. 

If you think that you have done many things that are not perfect, you should realize that simply because of the wrong view, like the sunakshatra monk thought the Buddha taught to trick people. Even if you see the slightest mistake, realize that it is your own wrong obsession: get rid of such thoughts and cultivate a pure contemplation. As noted in the note: 

Seeing the faults shows the unconscious perception of self.

When Guru Rinpoche arrived in Samye, although he was an absolute Bodhisattva and showed many miracles, there were some evil ministers who thought wrong about him. They questioned his qualities and tried to discourage his actions. Even King Trisong Detsen has a tendency to doubt. After receiving teachings from Guru Rinpoche, he went to Yamalung and meditated in the practice, practicing the Buddha Sense of Life. Thanks to the blessing of practice, the Infinite Life appears in the sky in front of him and transmits empowerment from his own longevity: the king receives the blessing for an immortal life. Then when he returned to Samye on horseback and arrived at the moment Guru Rinpoche was conferring the longevity. He was about to give him a long life when one of the evil ministers whispered to the king, "Who knows if the liquid is mixed with the poison?" In a moment the king hesitated, wondering if it was right, resulting in a promising connection that protected the blessing he received. Previously broken. This shows the importance of not being allowed to have false attitudes or doubts when there really is nothing wrong.

If you want your actions to be in harmony with everything, do not interrupt the efforts of others. 

Maintaining a perfect harmony and good relationships with the French brothers and sisters is very important.You should be like their waist, they wear at all times but do not feel anything. You should easily adapt, as salt easily dissolves into any kind of water, whether pure or sludge dirty. Only the relationship with the teacher is not enough; You need to face other people. Otherwise, you will do the reckless mantras and the master will be sad. In everything you do, act in accordance with the Fa, and in harmony with others. You can not become a true practitioner with poor relationships with people - making people sad and acting against their will.

Moreover, in the nine factors of the Dharma, practice one that is true to your own. Do not drop the lower called, think they are too low for you. Every legacy has a doctrine that helps us in our ability. Therefore, you should receive and reflect on the teachings of Thanh Van Tham correctly, recognize the truth in it and practice as much as possible. Similarly, in esoteric and esoteric Bodhisattva, you should learn something that is beneficial to you and practice so much. Therefore, do not discriminate lower than or want to practice the so-called high teachings.When realizing that these doctrines are not in conflict with each other, practice them the way they really help you improve. Then everything will grow with the doctrine. The Buddha taught all because of his compassion, and they all absorbed his wisdom: Not one word hurts sentient beings. Each of them has the capacity to lead beings to enlightenment and liberation. So do not think of the sect, "Our dharma is superior to other schools and philosophical traditions."

Because all righteousness is right in their own inheritance, there is no rigid attitude about the path or the schools of philosophy. 

While we should not think that our tradition is the best and that other traditions are inferior, there is no harm in deliberating and arguing to escape attachment and hatred, if that helps. Clarify misunderstandings or misinterpretations in your view. In the same way, the misinterpretation of the views of others can be corrected through the exchange of learned siddhās  (2) . 

Practice hard not to be a sad teacher.

Never be sad to your teacher or other disciples. There are opposing attitudes and disobedient actions that are not a way to please you, even if you think you will practice many of his teachings. Be absolutely determined to practice your instructions correctly. Once you have received them, practice diligently as you can. If you do that, 

you will have all the good qualities without missing something.

If there is a mountain full of gold, all birds - large or small - nest on that mountain will naturally turn yellow. Similarly, if you have been with the master for a long time, your qualities will naturally come to you, and you will attain the same qualities. And if the teacher is happy with your practice, the achievement will come quickly, because the deity, the dakinis, and the Dharma protectors are none other than the teacher's master. 

If you want to be successful, keep the Free Enemies, the Bodhisattvas and the Mages without letting them down. 

Know what is permissible and what is not, observe the teachings that fit your basis  (3), and gradually one by one try not to violate them. When a king examines the rules carefully, he is satisfied and his dynasty is peaceful: it is easy to rule the kingdom and benefit all. Likewise, if we take refuge in the words of the Buddha and the teachings of the teacher, the ten non-virtues and suffering emotions will naturally diminish. 

All solid vows to give up the ten virtuous and five virtuous ones because in general, they have been experienced  (4).

Be diligent with a single mind that erases five feelings of suffering. If you do not do so, they will be the reason for you wandering around in samsara and you will be swept away by a large river where the water flows without reaching the shore. In the three realms of samsara, the main sufferings are the four streams of life. Under their influence, there is no freedom to practice. The important point to keep in mind is that to stop the flow of the four rivers one needs to listen to the Fa. 

If you want to stop the flow of the four rivers, you need to be sure that the unborn nature is the foundation of all.

The origin of wandering in the three realms of samsara and the root of all deeds and suffering emotions are false indications of achievement where there are no results.We grasp the foundation that was not created to create, and this false belief is the cause of your mistake. So we need to be sure of its non-birth nature, to establish emptiness. 

When we talk about "the foundation of all"  (5)It involves two things. One is the support for all feelings of suffering and traces of our actions. This is the wrong foundation, which we need to dispel. The other foundation is the primordial foundation from which samsara and nirvana arise. That is the nature of harmony in all beings. That's what the "Good Samaritan Prayer" involves when it comes to the paragraph, "That's the foundation." And that's what we say here. When you realize this, you will know the pure nature beyond the origin and thus you will see all phenomena that do not come, exist and go. When you realize the unborn heart of every foundation, you will no longer be swept away by the water of the four suffering rivers. 

When you have understood the unborn nature of every foundation, the constant flow of birth and death will cease

And you will see the end of reincarnation. In the best case, you can end up rebirth in samsara only in this life.And if not, through these precious instructions you should at least be free from samsara for three generations. In particular, those who have practiced the mantra will in one lifetime and one body attain incorporeal unity  (6) . 

If you do not want obstacles on the path to enlightenment, leave behind the concerns in this life.

For those who can practice diligently they will gradually attain Buddhahood in one lifetime. However, there will be many obstacles: external obstacles, such as the dangers associated with the five elements - water, fire, wind, and so forth; Internal obstacles cause diseases such as disturbance of phlegm, bile or energy; And the secret hindrances are caused by thoughts. These obstacles arise from clinging to life. If you do not cling to, there will be no obstacles. So leave behind the worries in this life. 

Trying to help people who are not capable is another preoccupation. 

If you do not fully realize the absolute zero, thinking about helping others will simply distract you and be a hindrance to practice.

Do not try to hurt others when you are not ready. 

A Bodhisattva has actually realized that the unborn nature of all phenomena will not think of its own happiness for just a second. But if you do not realize the absolute nature, what you call beneficial to others just makes you more busy. In fact, you will only create difficulties for yourself. There is an idiom: 

liberating oneself with enlightenment, 
liberating others with compassion.

Therefore, if you really want to benefit others, the first step is to attain enlightenment yourself. First you need to develop your mind, otherwise you will not be able to help others. It is not possible to give someone else water if you do not have a water bottle. If it is empty, you can only pour water, but no drops. Take another example, when a person lighting an avocado lamp, using a pre-burnt lamp, the lamp must be filled and burnt to burn the other tops.So you need to have a genuine desire to help others and with that attitude, be diligent in practicing so that experience and enlightenment can develop. That is why the original passage says: 

If you want to benefit others without effort, meditate on the four infinite qualities.

To truly benefit others, you need a perfect Bodhi mind in yourself. When you have it, you do not have to think about helping others or trying to do it. Everything will happen naturally. The important thing to help you develop your precious Bodhi Mind is meditation on four infinite qualities: love, the desire for all beings to be happy and to have the source of happiness; compassion, wish all sentient beings free from suffering and the source of suffering; joyful sympathy, wish all sentient beings who were happy would continue like that and be even happier;and impartiality, wishes to come to each and every being without distinction, whether they are close friends or strangers. We call these four qualities infinite for four reasons. First, their benefits are infinite. Monday, The number of sentient beings they are aiming for is infinite, for sentient beings are more than nothing. Third, the qualities of enlightenment, the results obtained from meditation on them are infinite. Fourth, the attitude we have when cultivating them is infinite. As a seed that is planted to the ground, plowed, watered, fertilized and has the right sunlight, it will naturally bloom well if you meditate sincerely and deeply on things. This noble bodhicitta will come to you. When you have practiced your mind and experienced bodhicitta, even if you do not have many disciples and appear to benefit them, whatever you do directly or indirectly benefits one another. So keep in mind that the best way to benefit others is to meditate on the four infinite qualities. For sentient beings are much like nothingness. Third, the qualities of enlightenment, the results obtained from meditation on them are infinite. Fourth, the attitude we have when cultivating them is infinite. As a seed that is planted to the ground, plowed, watered, fertilized and has the right sunlight, it will naturally bloom well if you meditate sincerely and deeply on things. This noble bodhicitta will come to you. When you have practiced your mind and experienced bodhicitta, even if you do not have many disciples and appear to benefit them, whatever you do directly or indirectly benefits one another. So keep in mind that the best way to benefit others is to meditate on the four infinite qualities. For sentient beings are much like nothingness. Third, the qualities of enlightenment, the results obtained from meditation on them are infinite. Fourth, the attitude we have when cultivating them is infinite. As a seed that is planted to the ground, plowed, watered, fertilized and has the right sunlight, it will naturally bloom well if you meditate sincerely and deeply on things. This noble bodhicitta will come to you. When you have practiced your mind and experienced bodhicitta, even if you do not have many disciples and appear to benefit them, whatever you do directly or indirectly benefits one another. So keep in mind that the best way to benefit others is to meditate on the four infinite qualities. The attitude we have when cultivating them is infinite. As a seed that is planted to the ground, plowed, watered, fertilized and has the right sunlight, it will naturally bloom well if you meditate sincerely and deeply on things. This noble bodhicitta will come to you. When you have practiced your mind and experienced bodhicitta, even if you do not have many disciples and appear to benefit them, whatever you do directly or indirectly benefits one another. So keep in mind that the best way to benefit others is to meditate on the four infinite qualities. The attitude we have when cultivating them is infinite. As a seed that is planted to the ground, plowed, watered, fertilized and has the right sunlight, it will naturally bloom well if you meditate sincerely and deeply on things. This noble bodhicitta will come to you. When you have practiced your mind and experienced bodhicitta, even if you do not have many disciples and appear to benefit them, whatever you do directly or indirectly benefits one another. So keep in mind that the best way to benefit others is to meditate on the four infinite qualities. Noble bodhicitta will come to you. When you have practiced your mind and experienced bodhicitta, even if you do not have many disciples and appear to benefit them, whatever you do directly or indirectly benefits one another. So keep in mind that the best way to benefit others is to meditate on the four infinite qualities. Noble bodhicitta will come to you. When you have practiced your mind and experienced bodhicitta, even if you do not have many disciples and appear to benefit them, whatever you do directly or indirectly benefits one another. So keep in mind that the best way to benefit others is to meditate on the four infinite qualities.

If you have been trained in bodhicitta, nothing you do, but the happiness of others. 

Anyone who has such compassion will not be harmed by the violent and evil spirits; Moreover, that person can bring them into the path of liberation. 

If you are afraid of the three lower realms in the future life, keep away from the ten bad deeds.

You need to be convinced that you will have future lives in which you wait for the heat and cold of hell, the hunger and thirst of hungry ghosts, slavery and the slaughter of animals. If you want to avoid such suffering situations, you need to avoid the ten misfortunes and find an antidote to the five poisonings in this life. If you make people angry, you will not be born in hell. If you can reduce attachment, you will not give birth to ghosts. If you can reduce the confusion, you will not be born as a beast.That you can avoid the ten misconduct and practice the ten virtues is at your fingertips. If you can do so, you will not be born into the three lower realms. But if you are not careful, and you stick to the negative and can not cultivate good deeds, when you die, You will be desperate to fall into the lower realms like a stone thrown into the deep. So

Always be careful (7) . 

The mind of a living being is like a monkey. Forcing monkeys to leave them without wandering, we need to apply mindfulness (remember what to do and what to avoid) and be alert (always follow your thoughts, words and actions ). With these things, we will know when bad thoughts arise and can find the way to stop them from growing. As a result, we will be happy - even in this life.And if we have love, compassion, nature we will be able to help others; When we make others happy, we will find goodness paid for and will be safe from evil spirits and non-human beings. In the future life, if we have cultivated compassion, compassion, sympathetic joy, and impartiality in a normal way, we will be born of heaven,Even Sam's third heaven. And if we have cultivated four immeasurable qualities with the aspiration to attain Buddhahood, in the end we will attain complete enlightenment.

If you want to be happy in this life and in the future, practice ten good deeds.

Ten good deeds can be done in different ways. While it is most effective to renounce bad deeds, it is even better to do good deeds in opposition to the deeds. For example, we should not just give up killing, but we should protect life by saving animals from slaughter. In the same way we not only give up the theft, we should give it generously, and so forth. To practice in this way, you need to firmly believe in the correctness of the law of cause and effect.After believing so, practice the smallest virtues and avoid the smallest evil. In this way, you will progress gradually according to the different modes, the Pathfinder, the Enlightenment, and the Bodhisattva. Never think that avoiding doing evil, actively doing good is the act of the basic surplus, And there is no need to do so in Mahayana or Vajrayana. To do so is a fundamental mistake, so Shechen Gyaltsap writes,

Now, when you have the force of choice, do not confuse the need to do with the need to avoid. 

When you have the freedom to act and you know what actions are bad, do not make mistakes in the decisions and the way you behave. 

If you want my mind toward the dharma, you need to experience suffering.

In order to turn our minds to the Fa, we first have to realize what suffering in samsara is. If we have not tasted the suffering of samsara, our minds will not be able to turn to the Dharma. When we know what suffering is, naturally we will try to find the way to liberation. So we should understand the suffering inherent in samsara by studying the detailed explanations in the precepts. More than that, we need to realize that by virtue we are buying misery for future lives. Therefore, we should be careful, watchful and careful, repent and repair the previous misdeeds.

New people should understand that when we start practicing the Dharma, there may be difficulties. Trying to be in harmony with the Fa will be difficult, but this is a difficult one. It is said that, "It is difficult to achieve a rare thing." Only through great difficulties can one achieve something unique and valuable. Shakyamuni, for example, had to endure great obstacles to accumulate merits through threefold increase, even though he himself taught that Mahayana was redundant for living beings. high muscle. And if Vajrayana is supposed to be the way to attain Buddhahood in one lifetime, it can not be an easy path. See the difficulties that Mr. Jetsun Milarepa has experienced. In his twelve years of meditation, sitting on the ground in the White Rock cave with nothing to eat or clothes. Without that effort, great achievement never comes.

Reflect on the meaninglessness of hard work and develop deep determination. No path is easy.

For example, let's look at the troubles and difficulties an ordinary person must experience when running a country.They need great effort but it is completely meaningless. If they do so in one day to practice Dharma, they will be closer to liberation. But they have been wandering in samsara for so long that their minds will automatically go in the wrong direction. Their natural tendency is to kill, steal or otherwise harm the elderly. They never turned their minds to the Fa, and practiced it alone. So many months of practice, we have a peace of mind. Because we still have many wrong habits from the past, we will not have peace and happiness easily. Therefore, with the important purpose of liberating one's mind, turn away from samsara and try to practice Dharma gradually.

If you have turned away from samsara, try for unparalleled enlightenment. 

We need diligence throughout the path. Even if we attain Arhat attainment like Thanh Van, Pratyekabuddha, we have many more attain Buddhahood. "Unparalleled enlightenment" is the ultimate result of the Mahayana, so this is what we seek. And when Mr. Zurchungpa said, "Effort," he would like us to think about diligence throughout his life. Do not think that only practice in a few months or a few years. We suffer from repressed emotions, so we need to practice diligently and gradually until we repel all obstacles. 

Recognizing the benefits of enlightenment and liberation according to the three factors is very important.

To attain some qualities of liberation and enlightenment as well as having something precious. Inscribe in your mind that even recognizing a little of the qualities of buddhahood brings great benefits, while engaging in some mundane actions also causes terrible harm. If you practice the teachings of the three adherents completely, you will attain all respectable qualities and understand that these doctrines are not contradictory. As a result, you will attain the dharma - dharmakaya, body - breath, incarnation. 

If you want to achieve the result, three Buddhas, merge two accumulation.

The two accumulations include the accumulation of merit - with ideas - and the accumulation of wisdom - without thought. The first consists of five transcendent perfections - dignity, morality, patience, diligence and meditation - while the second includes the sixth perfection, the transcendental wisdom. By diligently accumulating merit and wisdom you will attain Buddhahood. 

This causes the blotches to cover the three Buddha bodies dispelled. 

Perfect Buddhahood is in fact always present in us, but it is obscured by suffering emotions and by barriers of karma and thoughts. As we can see, it is possible to repel this by focusing on the Fa and cultivating four incomparable qualities.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.10/11/2018.