[04]

Chapter four

A member of Sangha.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

-ooOoo-

first . General meaning

A member of the Sangha is a person who has renounced his family life, please join the Congregation, live, gather according to the precepts and teachings of the Buddha to finally attain liberation. This is the renunciation, ordained as monks. Whether a lay disciple or a monk in the Congregation is a disciple of the Buddha, the Bhikkhu is the most representative and most worthy image of Buddhists.Religious life is much more convenient than lay life to attain liberation.

The precepts that a Bhikkhu-stilts have to journey against the precepts of a layman are much more severe. Formally, monastic life is more exemplary, more restrictive, and higher in the home. The precepts are to support the practice, shortening the time to practice to liberate, so following the precepts is not easy. Many monks, after a period of hard work, have to finish. During the time of the Buddha, even under his leadership and education, there were many monks who had to go through.Difficulties in material life, precepts must follow, plus old habits in life, in ideology, sentiment ... it is not easy to throw away, leading to the rotten or unscrupulous ones peace, anxiety, psychological implications can also hinder the practice of monks than is the case of a layman. Therefore,

Sangha is a tight community of monks. Living in harmony is one of the greatest characteristics of Buddhist Sangha. All organizations, activities, legal institutions and festivals ... all express the coexistence and harmony of life as the organizational goal. The quality of the Sangha depends on the qualities of each member and in the organic meaning of the Three Jewels (Triratna), the Sangha loses its quality and cannot manifest the Dharma. Sangha is no longer lost, Buddhism is lost! Since then, the issue of caution in receiving members in Sangha, and the duty to monitor, foster, educate and help members in practice, has been raised.

Procedures for admission of new members to the Sangha, ie allowing them to receive ordination, ordination (on the side of Sangha) or applying for the Sangha, asking for ordination (standing on the side of the concerned person) please leave home) means a development of the Sangha, and stand on the personal side, more importantly, a new turning point, and a new path that has a great spiritual effect of the preceptor.

Joining the Congregation, the bhikkhu is now a member of the Congregation, living, gathering in a community, dependent on the community and having the duty to link other members of the community into one unity. Although reaching the ultimate end is always a self-effort, the result of the steps of spirituality, solitude, silence, sometimes very adventurous to play, but the circumstances of the fish units synchronous multiplication for reciprocity between the individual and the common is always expressed for each individual. Priests receive the Three Rules (Buddha, Dharma, Sangha); Throne is the refuge of all Buddhists, is a triangular entity, each part consists of two other parts. The Bhikkhu-stilts, taking refuge in the Three Jewels, manifesting the Three Jewels, obviously must be full of the characteristics of the Sangha and must make efforts to show uniformity with Buddha Bao and Dharma.

We will follow the path of a person applying to join the Congregation, living in the Congregation, including studying, practicing teaching through the practice of Gender, Concentration, and Wisdom.

The presentation below is a summary of some details in the sutras, the Vinaya ... These details may not be completely accurate because some are written long after the Buddha's time, there may be more. the boots according to time, place ... the presentation is only sketchy, which helps us partly understand the characteristics of the Sangha in the Buddha's time.

2. Joining teachers measure alk

In the early years when the Congregation was established, the precepts were not enacted by the Buddha, the joining of the Sangha was relatively simple. It is easy to understand because the monks came to the Buddha, which had the essence, the level of practice was stable, the spiritual was fully prepared, only listening to the Buddha preaching once or several times, It is possible, for example, that the five monks and nuns of Venerable Kiều-Trần-như, the Da-Xa group, and the Uu-long-frequency brothers, the Ca-lettuce, Xa-profit-phất, speaker-contradictory, etc. These are the people who are accepted into the Congregation by the Buddha's words: "Come here, monks!" called "Bhikkhu-stilts".There are also many predestined people, met the Buddha, after a few words of enlightenment that were immediately enlightened, confirming immediately: "This is my Master's Path," as is the case of Ma-ha Ca-lettuce; or there are many reasons to answer the Buddha's questions,

Later, the Sangha had a large number. The admission of new disciples of monks and nuns in the Sangha is somewhat easy, lack of selection, leading to the Sangha event in some unincorporated places, many rotten Bhikkhu-bhikkhus, letting go of the lack of mind. century, many people complete ... From then on, joining the Congregation becomes more difficult, requires more conditions, especially when the Precepts are formed more and more to meet the purity requirement, harmony in the Sangha among the large number of monks who are disciples of the Buddha.

In order to apply for ordination, to receive ordination, to join the union, first of all, the litigant must have enough wisdom to make a proper sense of his or her ordination decision, having some basic knowledge to relatively grasp the teachings and receive clear the good, the benefits of where they depend. He must have full health to endure a monk's poor life like rain, sun, hot, erratic weather, meager eating, resting and resting ... It must have a strong spirit Gold, persevering to endure all challenges. The person must not be bound by family circumstances, social status ...

The Vinaya recounts many cases where some Bhikkhu-stilts aged seventeen or eighteen cried because they could not eat dinner; Many people are dragged by their parents or relatives, many are hidden because sex has to commit suicide or complete ...

The laws (the four parts, the five parts) also clearly stipulate that the person must not be caught in the thirteen obstacles known as karma or aging (Antàrayikadharma). The effects of these obstacles are explained in many ways but at the same time, they interfere with the practice of the litigants and of the Sangha. The thirteen Dharma obstacles are:

1. Pham Bien gui: once ordained and committed 4 important prohibitions, he should be exited. 
2. Break the net of monks and nuns: the case of sexual intercourse with monks and nuns. 
3. Hackers stay: borrow the name Bhikkhu-stilts, pretending to be monks to benefit. 
4. Breaking the pagan religion: after following the pagan religion, to ask to be a bhikkhu and then return to cultivate the pagan and then come again and ask to be a monk. 
5. Kill father. 
6. Kill mother. 
7. Kill Arhat. 
8. Increasing harmony: claiming to attain attainment, enticing some monks to follow them, causing division in the Sangha. 
9. Intentionally injuring Buddha 
10. Male incompetence: inadequate sexual structure, from which there are pathological psychology. 
11. Non-human: not a person (referring to other living beings). 
12. Cattle: animals.
13. Second shape: both male and female.

In addition to the above obstacles, some documents also added that the ordained people must have a decent appearance, full five bases, not blind, lame, dumb, deaf, lisp, not too high, too low, not too black , not too white. Incomplete units may interfere with the practice and the remaining conditions and even the remaining conditions and even the conditions of the apartments may be to avoid the malevolent detriment of some bad people or of paganism, especially at the time when Buddhism is rising in the context of many other parallel groups exist.

In addition to the above conditions, the person who asks for ordination must find a bhikkhu that I trust and admire to be a disciple. In addition to the first one thousand two hundred and fifty Bhikkhu-stilts were given by the Buddha to join the congregation, many others were also "Bhikkhu-stilts" by the Buddha himself, at least for about three years. first after he became enlightened, the majority of monks were later given by the great disciples, handed down the precepts, and in the case of the Buddha's admission, he also entrusted the author of Sāriputta, Venerable Moggllàna and false Religions. Upàli directly educates. We do not see sutras describing the admission of disciples of the Presbyterian, but the Vinaya: it is the bhikkhu on the guard, the teacher directly instructs the disciples, the disciples, called Venerable or Superior-three-da-da (Upàdhyàya). The Venerable Master wanted to accept the disciple who had ten settlements (ten years, ten years of age), and through the scriptures, had wisdom, could provide material to his disciples, be recognized by Sangha. , allow to receive disciples and receive only one disciple each year. In the case of the Elder Upasena (Pros-grandma-first), the younger sibling of Sariputta (Xa-profit-waving), when he first underwent two settling seasons, received his disciples; later rebuked by Buddha.

Next, the Venerable Master had to take care of the Sangha-ma-ma (Sangha Kamma) procedure, which is a form of transparency, reporting the incident, so that he could conduct the ceremony to receive disciples. New to the Congregation, the monk must take the Sa-di ordination. Sa-di (Sramanera) is the lowest rank in the Church. The youngest age can be recruited as seven years old, often assigned to errands to practice habitation, such as sweeping, cleaning tents, yards, and clean rooms, so teachers can keep the chasing. (Many parts of India have a lot of crows, often with each herd, making noises and making it difficult to stay, so the word "Sa-di chase" is used to refer to the young monks). If cultivators are fourteen years of age or older, they are allowed to fully study the duties of a monk.

From twenty years of age, the monk has been considered mature, full of the way of a monk but not yet fully ordained.

Sa-diworld was celebrated relatively simple, cumbersome details may be added later. During Buddha's time, the procedure only required the teacher to receive a qualified disciple, accepted by the Sangha for his disciples. The Sa-di is the one who undergoes the first trial period, preparing a pure spiritual life with the ten Sa-di circles as follows:

1. No killing. 
2. No theft. 
3. No sexuality. 
4. Don't lie 
5. Don't drink alcohol. 
6. Do not use jewelry. 
7. Do not sit down in bed, high chair. 
9. Don't eat when you're not eating. 
10. Do not hold, store gold, silver, money, jewels ...

In the above ten precepts, the first five precepts are for a lay Buddhist, the next three are also practiced by lay Buddhists in the days of the precepts (Uposatha - Uposatha), the five precepts of the novice are five or six. year, if there is at least twenty years of age, and in the process of making Sa-di, the monk always shows purity, advancement, he is allowed to receive the full precepts, ie the full precepts of a Bhikkhu-stilts, consisting of more than 150 precepts as original and later documents (with a gender of 250 or 270 worlds).

Ceremony of Suu Giu is entitled to many complex descriptive laws through various stages. In general, the person who received the ordination was approved by the Venerable Master after the time of Sa-di, fully qualified to be a bhikkhu, and prepared for three medicine, alms bowls and tools (sitting pads ).

Three medicine is: (1) An-da-association (Antàravàsa), called y in or y below; (2) Uttarasanga: U outer, or y on; (3) Sangha (Sanghàtì) consists of two layers, covering his body. Y is a kind of chalk algae, covered with bark fibers, dyed in yellow soil, which is colorless. Medicine of monks is very important because it represents the monk's whole life. Bhikkhu-stilts have a lot of things about medicine that a monk must follow.

Real begging bowls or bowls, or Bat-la-la (Pātra) are things to hold food and drink when the monks perform alms-making, often by real, in bronze, the size is not too big, not too small, how to fit enough food for a meal (ie all food in a day).

The instrument or Ni-da-dan (Nisìdana) is a seated object, consisting of many layers of cloth, grass ... the size is fixed just enough to serve as a seat for the monks.

The Majjhima Nikàya 140 (Sutra of the Central) recounts a very moving story concerning the medicine and bowl of a monk:

One day the Buddha spent the night at a pottery maker's warehouse, where he saw a young man who came before him. Looking at his lovely loneliness, the Buddha asked why he left home, studied with anyone, loved any doctrine, which were the questions that masters, practitioners, and mendicants ... often ask each other when they meet. The young man named Pukkusàti said that he followed the example of the Buddha-chant, admired his theory, He was the rank of his Master, he had never met but he heard that He was spreading in the North, In Sàvatthi city, it is the Enlightened One, Arahantship.The Buddha preached to him about the truth, he was very emotional, realizing that this is the ideal Taoist Master, which he had long ago admired.

Pukkusàti earnestly asked to join the Congregation. The Buddha asked if he had medicine and bowls yet, and when he answered, the Buddha taught that the Buddhas never accepted anyone in the Congregation without medicine and bowls. Pukkusàti immediately ran to seek medicine and bowls; but risk instead of being bullied and killed. Believing this, the Buddha declared that Pukkusàti was in the threshold of Nirvana and would never have to be reborn in this realm.

The above story is to recite a Buddha's faith, to believe in the Fa, to believe one's rise and liberation due to that strong belief, and clearly through the story, we also see medicine and bowl for a monk Bhikkhu, Buddha disciples are extremely important, manifesting and shaping the life of a Sangha member.

When he finished preparing medicine, bowls and tools for his disciples, because the Venerable Master had to work before them (Sangha of monk-ma) to ask for the ordination of the disciples. About the death of the Venerable Master, Venerable Master, asked Master Doc Ma-Xa-chen to teach catechism, to meet the Law of Teachers ... Usually, at the residence of the Sangha, only 5, 7 people, Hoa Superior Master, Aarhus, Giao Tho is a position. In the case of Rahula (the biological son of Buddha) ordained, the Buddha entrusted the elder Elder Sariputta to the Venerable, the elder Elder Moggallàna to be the Apostle, and the great eldest Upàli to serve as a teacher. At least for the first ten years since the Congregation was founded, the three great elders were given the education by the Buddha to instruct the new monks to take the precepts and possibly even later. The merits of teaching and organizing, reconciling in the union, after the Buddha, must mention the false religion Xa-profit-phất (Sariputta).

Since the bhikkhus in the Congregation are allowed to receive disciples, when the Congregation has greatly increased in number, the acceptance of the new bhikkhu is somewhat loose and easy, thus generating many schools. many Bhikkhu-stilts violate the precepts, the rules, destroy the Sangha ... Therefore, the Buddha must make more precepts to keep the mind. The admission of Bhikkhu and the Congregation became more strict, and after the Buddha's death, the procedure was more cumbersome and more annoying.

The monks and nuns of the monks, meticulously describe the ordination of monks. Accordingly, after the death prayers and is approved by the Venerable, Ye-ma and the Church of life in a monk-monk, the teacher instructs and prepares the full circle of things to say, must do in the ceremony. The Sangha meets and questions the moral precepts about the conditions for joining the Congregation. After the Sangha has agreed, the death of the four qi means that the four things are forbidden, if a violator, a monk will be expelled from the Congregation. These are the three-la-di (Pàrajika), Han translates as Air or Joy. Summary of the four Balakas is:

1. Do not be lewd. 
2. Not to kill or instigate killing. 
3. Not intentionally taking objects that people do not give themselves, or instigating action to take. 
4. Do not lie (about your testimonies).

After the four-part transmission, the four-part transmission, ie the four things that a Bhikkhu-stilts throughout life must rely on and must strictly follow, through which we can see the serene life of a monk- pretentious disciple Buddha.

"Venerable Master or World Master said:

"This new Bhikkhu-stilts, Germany Tathagata, Chi Chi, Dang Chinh Giac said to four French medicine, Bhikkhu-stilts y here that renunciation, ordained Sufficiency, into quality monks:

"Firstly, Bhikkhu must live on the algae, he follows that ordained, but he is fully satisfied, into the quality of monks. He must spend his whole life sustaining this. In special cases, life is allowed. use is made by the Vietnamese monks, he has been cut or destroyed (color).

"Second, Bhikkhu-stilts live on qifu gangui, y according to that, renunciation, Sufficiency of Sufficiency, into the quality of Bhikkhu-stilts. He must spend his whole life sustaining this. The special case of being used is one a separate room, a cave or a room with the same door.

"Third, Bhikkhu-stilts live y where the tree sleeps, he follows that renunciation, but life Sufficiency, the quality of Bhikkhu-stilts. You must spend all your life to maintain this. It is a separate room, a sharp roof house, a small house, a cave or two rooms with a single door.

"Fourthly, Bhikkhu-stilts live in places where the drugs are rotten (medicine to treat the sickness of the herb), and the above is renunciation, but to receive the fullness and the quality of the monks. You must respect your life. maintenance of this special case is used as a bowl, bowl (milk porridge), oil, alum sugar and honey ".

Finally, the ordination ceremony is the statement of Mr. Yem-ma about the valid ceremony, achievements, advice of the new monk, making efforts to study, cultivate, attain attainment, etc.

The refuge and ordination of monks and nuns are similar, but the novices, before ordained, must be comprised of twenty or ten persons (depending on whether they are crowded or few) in which the second half is Increase, half is Ni, life of eight French three-la-di (Parajika) and in particular, life more Bat Eight France is the eight religious religious monks that right from the establishment of nuns, Germany Buddha made:

1. Bhikkhu-stilts Ni no matter how many years old, must have a respect, politeness with Bhikkhu-stilts increase. 
2. Do not be heavy with the monks Sangha. 
3. Do not state the Bhikkhu-stilts increase, not to prevent Bhikkhu-stilts Crime of Bhikkhu-pretentious Ni. 
4. Must sometimes ask Bhikkhu-stilts Increase when ordained. 
5. If committing crimes, must be in the middle of two sets of monks, having to practice the dharma for half a month. 
6. Every half a month, must ask Bhikkhu-stilts Sang is Church life. 
7. Do not settle in the area without monks. 
8. After the settling season, we have to do the self-worshiping ceremony before the two sets Increase them (Sang and Ni).

The Ministry of Economic and Economic Monk III has led the reason that the Buddha in Bat Kieu method:

"Hey Ananda, as well as a man who thinks about the future and worries about building a dam to keep a big lake from letting water flow, so, Ananda, because of thinking about the future, I have just issued this" Dharma Bowl "for The monks and nuns who let them spend their whole lives will not pass. "

About the precepts, Bhikkhu-Bhikkhu also has more life than Bhikkhu-monks and as well as some other forms of attachment, it is not at all to distinguish values ​​and qualities between the two sets of Buddhists but only aimed at resolving a number of conditions and conditions of monastic women related to the whole of a personal, psychological, ideological, physical, social, etc. of the nun.

Occasionally the Buddha, the Xa-profit-waving, the Section-intercontinental ... also received the female disciples delivered through the Nunnery, under the leadership of Ma-ha-barbar, and other Elders to carry out ordination and practice procedures ...

In case the pagan people want to seek refuge, take precepts, join the congregation, the procedure will be more difficult. Middle A-function 32 has told the case of Upàli, belonging to the Ni-Kien-Prince (Niganttha) to Buddha to ask for refuge, to take the precepts as monks and disciples of Buddha, but Buddha told him to spend time thinking To be very mature, to avoid some difficulties later. Indeed, Upàli had to deal with many troublesome troubles caused by Ni-kien-followers because Upàli had a large role in the Ni-ki-cong congregation. School A-function 6 tells the two Ba-la-Mon of the Pha-la line (Phallas) ordained according to Buddhism, the Buddha agreed on the condition of having to try to live four months with the Sangha. Also, these two have encountered a lot of difficulties by the family, due to social status, caused by old religions ... Kinh also tells a lot of cases of pagans joining the monks to disrupt the monks. .. Therefore, the pagan admission into the congregation is somewhat thorough, the procedure is more cumbersome. For example, the pagan must have time to live with the monks, must be separate from the old environment, the ordination ceremony for the pagans is different from the two places ...

Through some of the above sketches, we can see the image, the quality of a monk, gentle, solemn, patience, poor ... always bound to the Sangha group, living with Sangha is the highlight of a Bhikkhu-stilts disciple of Buddha. When violating the precepts whether heavy or light, the litigants are dealt with by separating from the Sangha for a while. The reason for such treatment is to make them more pure. The handling of heavy or light has a negative nature, the main thing is to keep yourself, to know the wrong, right, repentant repentance ... The precepts set out are predestined causes and relationships, in order to avoid re-offending, obstructing the collective.

For example, the four sinful sins (Parajika - Ba-la-di) are the most serious mistake, losing the moral essence of a monk, being put into law after the wrongdoing has hindered the fish. the people who committed the crime and for the Sangha group, at least in the scandalous way for the people.

Elder Tu-na-su (suddina) at the request of the family, returned home to meet with his ex-wife to hope for a continuation, another monk did the same. Another Bhikkhu-stilts living in the forest, being sexually assaulted, having sex with gibbons. The elder Daniel took the wood of King Qin-ba-la-la to store his tent, a monk stole the clothes of a laundry by the stream. Some Bhikkhu-stilts are impure body disgusting themselves to have to commit suicide, some other Bhikkhu-stilts due to the request of the monks who are seriously ill, have killed the sick because they think that is to end suffering for the sick; or the laws often refer to the Migalandika (Loc Truong), wearing Sa-mon robes, living with the Congregation who killed many monks. Some bhikkhus living in remote areas thought they had attained, or pretended to have attained the truth, declared their success to have many disciples, To be offered ... The above cases have been discovered, reported to the Buddha. He severely reprimanded the criminals who committed crimes and from there, made the Ba-la-di sin crimes as the most serious violations, being exiled out of the Congregation.

A Bhikkhu-stilts who are ordained, must think that they are truly the people of the congregation, because of the congregation and for their own sake, they must show and experiment with the Three Jewels. And, one of the outstanding meanings is that he is a pure person who has attained or prepared to attain the holy fruit.

3. the  morality of a monk

A Bhikkhu-stilts, first of all, is a Sa-mon like so many of the Sabbaths of other congregations, living in poverty, purity, living without a home, wandering, begging for the ultimate purpose of liberation. The meaning of liberation may be different depending on the denomination. The purpose of the Buddhist monk is the holy fruits, the ultimate Nirvana. The results of the testimony will be discussed in another part of this book, here are just a few basic features of the image, the morality of a monk, a member of the Sangha during the Buddha's time. . The image of that moral person was first done in the Buddha himself and in the monks and disciples who had followed him. Characteristic moral qualities of the Buddhist Congregation, according to E. Conze ( Buddhism, Its Essence and Development) is poverty, celibacy and non-violence. These characteristics, we can easily find in most other congregations other than Buddhism. What to say is that this characteristic represents a great characteristic throughout the Buddha's teachings. That is the Three Dharma publications: Suffering, Impermanence, Anatta.

Because of understanding that life is suffering, impermanent leaves, there is no constant, often ego, so Buddhist monks try to eliminate suffering, do not create opportunities and circumstances for the development of suffering, the monks discharge abandon, forget, bar, word, compassion, joy, peace, peace, harm or nonviolence.

Scattered in the previous sections, we have seen the quality of the Bhikkhu-stilts, that quality is summed up in the scriptures of Dìgha Nikàya 1-4 (Truong Bo) talking about the great virtue of the Buddha male through remarks. of paganism:

"Satan conjoined to give up the harm to his life, lost that harmful tendency, He lost that harmful tendency, He removed the stick and the sword. He lived a life humble, merciful, compassionate way, wanting to be happy for us.

"You have given up on the taking of others that are not for you, have lost the tendency to take from others that are not for you. He takes what is given to Him and is ready to give these things, and He lives by true, pure heart ... "

"He has given up lying, has lost that tendency to slander. When He hears something in one place, He will not repeat in another place, causing discord ... that He links those People who are dissonant together and encourage those who are friends, His joy is to be peaceful and to enjoy in harmony, and when he speaks, he speaks in kind words. "

"He quit giving up the harsh words, lost the tendency to say harsh words. He only said gentle, easy-going, emotional, educational words, making people excited, liked by everyone. interesting ... "

"He gave up on saying frivolous, lost the tendency to say frivolous things. He spoke at the right time, suited to things, with meaningful words. His words are easy to remember, timely, very clear, correct and specific. "

"He does not harm seeds and plants. He only uses one meal a day, does not eat at night or at the wrong time. He does not watch dancing or attend festivals with singing and dancing. He does not wear jewelry. He did not use high beds, he did not accept gold, silver, seeds or fresh meat, he did not accept women, male or female slaves, sheep or goats, poultry or fish pigs. , elephants or cattle, male or female horses, he did not act as a broker, did not report, he did not buy or sell, did not deceive about measuring, measuring. now bribing, cheating, or cheating.You don't curse, kill, bind theft or cause violence. " (*)

Above are some features of the moral qualities of the Buddha, exemplary for all Sangha. These are the basic features for the content of the Bhikkhu-stilts (Patimokkha), namely in the ten precepts of Sa-di.That quality is reflected in the daily life of Buddhist monks. Your peaceful and serene image has become familiar to everyone. This is the result of the practice of gender, concentration, wisdom, which is expressed in the practice of the Noble Eightfold Path (Ariya-Atthanjikammagga): Right view, Right thinking (two parts belonging to Tue), Right speech, Right karma , Chief Justice (three genera belonging to the gender), Right Effort, Mindfulness, Right concentration (three parts of Dinh). Due to the practice of the Noble Eightfold Path, the Precepts, the Noble Truths, the virtue of advancement, the ability to reach the level of Buddha, the appearance of the outside has the power to attract the devotion and worship of everyone. even interesting. Many narratives and sutras have been written, the Buddha was serving the elephants, dragons, ... wild animals to the monks at the deep forests ...

A special feature of the Bhikkhu-stilts is the spirit of the immeasurable Four-mindedness (pronoun, compassion, joy, and discharge) which is a method of emotional training to eliminate the reclining that a Bhikkhu-stilts wants to delve into. must be done. From is the heart to want good for others, Bi is suffering from compassion for beings, Hy is happy to see others happy, and Discharge is to let go of all ties. Here we only discuss the moral aspect of the four immeasurable minds, this is the forgotten aspect, expressing the selflessness in life, the corollary of the human being is contained in the three dharmas (suffering, impermanence, and infinity). fall). The four limbs of the four immeasurable mind-states are all about selflessness, so in one limb, there are three parts in the other part.

From Sutra (Mettà Sutta) or Sutra (Sutta Nipàta), there is a verse that talks about the infinite kindness of the disciple of the Buddha:

"May all sentient beings feel at peace! 
May all of them achieve inner self-joy! 
All beings, no beings, 
no matter how strong or weak, 
In the lower realms, higher , middle, raw or coarse, 
accidentally or lovingly, 
near or far away, 
born or not born, may 
all sentient beings achieve inner self-joy, 
hope no one deceives others, 
It is not at all deceiving others, 
Not for malice, hatred, 
but for others who are miserable 
Like a mother who takes care of the only child of the 
Son 
for all beings , 
My mind must be 
generous , Compassionate heart with the whole world,
Great, up from my mind, 
Above, below and through, 
No obstruction, no hatred and malice. 
Go, stand, sit or lie, 
Or in sleep, 
Keep this mindfulness firmly, 
Because this is a noble way ... 
Avoid all wrong views, 
Virtue full of wisdom, 
Win over all greed and suffering 
And will never be reborn! "

Dharma Sutra, 3-5, give a verse about the renunciation, purity, peace, love for peace and harmless spirit:

"He insulted me, beat me, 
He defeated me, he robbed me!" 
Who nourishes such thoughts 
Never be pure in hatred ... 
Whoever does not nourish those thoughts, 
Be calm and calm,

Never in life, 
Hatred is soothed by hatred, 
Only love can calm the hatred. 
It is the eternal law "

Indestructible, non-violent spirit is not a terror but an expression of love for peace, compassion and courage. This spirit shows first in the Buddha himself. Ngau often told his disciples the mirror of his brave compassion when he was still a Bodhisattva in ancient past lives that we learned through the Sanh Sanh (Jataka Nikàya). The evil man, He suffered torture, beatings, limbs, eyes ... and always loving-kindness, compassionate.

In Episode A-jaw, Central Vietnam, Elder Sangha has told the story of Pseudo-Punna (Phú-lau-na), the great disciple of Buddha, representing the Sangha, to Sronàparanta (Du-ta- na) to teach this country.Although he knew that the people there were not yet domesticated, he also decided to ask the Buddha to allow him to propagate:

The Buddha taught: "The people of Sronàparanta are hot, violent, fierce. They say harsh and rude words. If they tell you the harsh, rude, messy words, what do you think? "

Punna: "I will think that the people of Sronàparanta are indeed kind and gentle people because they do not beat me with their hands, nor throw stones at me."

Buddha: "But if they beat him by hand or throw stones at him, what would he think?".

Punna: "I will think that they are gentle and kind people because they do not beat me with sticks, do not stab me with a stick."

Buddha: "But if they beat him with sticks or with a sword, what would you think?"

Punna: "I will think they are gentle and kind people who don't kill me."

Buddha: "But if they kill you, Punna, what do you think?"

Punna: "I will think that they are gentle and kind people because they liberate this rotten body easily. I know that there are many monks who are ashamed of their profoundness. , was confused, depressed and they committed suicide by weapons, used poison, hung themselves with ropes or plunged themselves into the abyss. "

Buddha: "Hey Punna, you have kindness, the highest patience. Go and teach them how to be liberated like yourself, you have freed!".

Needless to say, the quality of the monks determines the quality of the Sangha and the existence of the Sangha. That quality is the result of the practice of wisdom and the practice of meditation and a condition for liberating intellectual achievement. The monks and nuns (Patimokkha) keep the monks on their own and continue to study. It is the preservation of body, speech, and mind for purity, making the Sangha whole.

Ethics is primarily about assessing actions, relating to knowledge. It is the realization of life through proper action according to knowledge. Therefore moral guide life. The simplest, most specific moral meaning in life, in social communication is the doing good, avoiding evil, being love, mastering yourself ... That meaning can be found easily in The Dhammapada records the teachings of the Buddha, first of all for His Congregation and of course for all. The following are some excerpts from the Dhammapada, because the great Rahula chose the translation from which we draw a few small pieces that represent the morality of the monks:

- "Good people are happy in this life and happy in the next life. In both lives, he is happy. He is content and extremely happy to see his pure behavior."

- "The mind is difficult to regulate and unstable, it wants to go wherever it is. It is necessary to regulate it. The mind to be controlled ensures happiness".

- "The fragrance of virtue is much higher than the aroma of incense, of lotus or jasmine".

- "People can win over thousands of people in a battle, but those who overcome them are the most noble victors".

- "Living a day in virtue and meditation is more valuable than living a hundred years in bad habits and letting go of lung".

- "Those who seek happiness without harming sentient beings who wish to be happy will be happy in the next life."

- "If I keep following my advice to others, then control yourself to be able to control others. Indeed, it's hard to control yourself."

- "Avoid the things, cultivate the good and the pure mind, that is the word of the Buddha taught".

- "Suffering is born of pleasure, fear is born of sensual pleasures. If you have passed through sensual pleasures, you are not aware of suffering and fear."

- "A person who abuses sentient beings is not a holy person. Those who are compassionate to all new sentient beings deserve to be called holy."

- "You need to practice virtue for life. You need to keep your faith firmly. You need to be intelligent. You need to not do any unwholesome things."

- "I am my guardian, but who else is my guardian? Then control yourself like a merchant controlling his aggressive horse."

Although Buddhism has a lively and vivid nature, it is inevitable to see many people, seeing the image of a Buddhist monk having austerity, being terminated in form or not, not by others. conception of him.Moreover, if there is a "negative" loss of gentle serenity in Buddhist monks, it is also impossible not to recognize that morality is an expression of knowledge in life. in the world of relative phenomena and limitations. Morality is not liberation, but a support to liberation and a result of each step of practice to liberate. H. De Glasenapp has identified the relative character of morality as follows:

- "Indian ethics has its limitations that are clearly pointed out. It is valuable for beings in the cycle of reincarnation; those who have escaped samsara on the contrary, are no longer dependent. into the rules of morality.

- "All moral acts (at least for many schools) have only a relative value; in the end, it leads to a state in which it is no longer important and then consciousness no longer requires any morality. " 

In fact, the moral problem is only for those who are not liberated in reaching the ultimate goal of liberation. In those who have liberated, in the fullness, absolute nature, the moral nature of self-releasing outside makes ordinary people, "within a certain limit" realize the high morality of you. . The reason is that "within a certain limit" is because ordinary people or ordinary people only recognize the reflections of a moral relative in life. So, in the School of A-jaw, Pham Vong, after the Buddha mentioned the praise of the people about him, he also taught:

"The Bhikkhu-stilts, there are other dharmas, deep, difficult to see, confined, beautiful, beyond the reach of reasoning, delicacy, only those who are new to understand. Those dharma, those Exclaimed correctly about the virtue of the Tathagata just mentioned ".

Germany of the Tathagata mentioned above, is Germany Tri, Germany Unconditional, Germany No self, German Liberation of an enlightened one.

And, although morality with relative characteristics and Buddhist morality has so far not been obsolete, and the moral quality of Sangha in the Buddha's time must have been very high, so many people reached the Holy Fruit, and that moral quality continues to exist for more than twenty-five centuries. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.13/5/2019.