POISON AND FRANCE TREATMENT.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

MAHA THONGKHAM MEDHIVONGS.

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PREFACE

Most people only care about life, few people think about correcting their xinxing and seeking spiritual well-being about the future. So human life immersed in resentment of sorrow and anger. People suffer from an incurable disease, disturbing disturbances. Once a person knows it is a mental illness, he or she should quickly seek treatment. The best cure is the Buddha's teaching. When people practice according to the Buddha's teachings, though living in the sea of ​​afflictions, they are also free in peace.

When it comes to happiness or happiness, everyone likes and wants it. But the happiness of adolescence, middle age and seniors is different. So when we go through those three stages, how can we make us at least be happy in a time.

This is a problem that people who want to find happiness for themselves should consider carefully and study well to find for themselves. Most people want to find happiness now and for the body only. Because people do not need to think about the happiness of the future and the spirit. The Blessed One knows that the psychology of sentient beings only likes the present and the physical, so he doesn't insist on trying hard to open the way of life; teach people to find happiness for the present as well as the future, and both physically and mentally. So now we have many good conditions to be reborn as a person with full wisdom and to meet Buddha-Dharma, let us take the very good opportunity, is to study the small Buddha-Dharma to follow in order to eliminate defilements. and liberation. If we don't eradicate defilements and are not liberated from defilements, we will never have real happiness,

His Holiness taught very well about methods to prevent and eliminate afflictions, but unfortunately because we do not study carefully and practice according to His teachings. The Blessed One does not teach at any age or class in this life, but He teaches all sentient beings. Most people think that the Buddha-Dharma is sublime, miraculous, teaches the monks and nuns to practice in the deep forest, the frustrations are boring, or to teach the elderly to no longer serve the family and society. That concept is wrong with religious beliefs: every human being at work is someone who still makes mistakes; Buddha taught people the wrong way to avoid and destroy it always. The cause of our mistakes or sins is the place of afflictions; That the Buddha is the one who understands defilements and methods of eradication, so he teaches us how to prevent and eliminate.

People born regardless of age, or live by what profession, should also learn and follow the Buddha's teachings to eliminate defilements, just as people need to contain water to prevent fire. If a person does not follow his teachings, he will live in frustration and anger, because of his mistakes.

The truth is that we are reborn as humans not to be slaves of defilement, but we are reborn to eradicate defilements and master disturbing emotions.

We are constantly asked by a Savage to say, "What are you born for?" When one does not answer its question, it kills us and eats, such as a person who does not understand the defilements, which are constantly disturbing in the Samsara.

If the Evil God asks me, I answer incorrectly, then he will enslave him. For example, when one does not know very clearly the defilements, one practices the wrong way, then one is enslaved to the defilements. If we know how to answer correctly, then the Hung God committed suicide in front of us, that is, we understand the Buddha's teaching and we follow it, then our defilements will be eradicated immediately.

This essay vows to help you see that only the Dharma-Bao can answer the question of the disturbing Hung Gods.

The Buddha himself also asked the Dharma-Bao to answer Hungry's question under the Bodhi tree. So we should also try to learn and practice according to the Buddha's teaching to free ourselves because there is no other way that can lead us to liberation, besides the path of the Buddha ; That road the Hunger never dared to approach. The person walking on that path is truly free-spirited ... That path is Dharma.

So I do not have the talent of inferiority trying to compose the book  Three Poisons and Dharma for this treatment  , the point is to specify the cause of disturbing birth to make a separate reference for those at home who do not have time to study Buddha -French like the Venerable.

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INTRODUCTIONS

DHAMMA is DHARMA

Sanskrit DHAMMA or DHARMA acting means preserving, protecting, maintaining, translating Han Chinese as Da-la-ni or General-maintenance and translated into Vietnamese as French. Dharma is a common language in Buddhism, meaning the teachings of the Blessed One, which the whole assembly called Dharma, that is, one of the three jewels of the Dharma Sangha.

Dharma (Dhamma) has two genera:

1. Dhamma: Dharma or good dharma.
2. Adhamma: Evil.

First, I would like to explain the Dhamma (Dharma) meaning to preserve, protect, or sponsor, or Preside.

Why is Dhamma = Dharma, which means preserving, maintaining, or sponsoring?

The principle of good dhamma is the opposite of evil. Good dharma is the method of preserving the body, mind, and mind of those who follow the Dharma, doing evil things. Every true Buddhist always has two good deeds, Hiri (shameful sin) and Ottappa (fear of sin). When a person who has these two dharmas in his heart never dares to do sin, though sometimes afflictions arise intensely in the mind. Because the two good deeds keep oneself from doing evil, so good deeds means preserving the righteous mind of the righteous mind, not falling into sin, or not doing evil.

In contrast, the evil of the law, to keep people doing evil, does not allow to do good things, even though they want to, but it still prevents them from doing as they want.

To make it clearer, Thien Dharma preserves the righteous mind of a monk to not do evil and not to disturb the mind for the worldly Dharma. Goodness is the remedy for sinful diseases, while evil is the method of poisoning the mind of the person who does not clearly show the path to liberation. So Buddhists need to learn to know the state and the causes of disturbing emotions to be easily eradicated.

KILESA: THE CAUSE OF DISEASE

What is negativity?

Disturbance is the cause that makes our mind cloudy, angry, sad, disappointed, miserable, etc.

Before investigating defilements, we should first understand the TA or the person. Man is divided into two parts, body and mind, which Buddhism calls the mind. In other words, the human being is caused by two causes, namely BODY and TAM.

Body and mind both have a cause of strong and happy maturation, but also cause a sick and weak pancreas.

The body is strongly matured, playful, because it is full of real things. And the body was weak and weak because of lack of food and sickness.

The mind is happy and pure because the goodness of the Dharma helps to prevent evil things, so the mind does not flutter. And Tam is languishing or said sorrow is caused by the place of afflictions. The mind does evil, so it is sad and afraid.

Thus we see clearly the cause that causes the mind to grow and languish also due to the place of defilement and not to arise. Make it clear that the mind is sick by afflictions. Defilement makes the mind dark and dark.

So we mourn the disappointment of mourning and suffering because of the Mind.

So please ask: "Disturbance arising due to a certain cause? Being born and then, or where? What is the connection with Tam? ”

The Blessed One in the Khuttakanikàya sutta, the Mahàvagga passage, had this verse explaining the cause of afflictions like this:

LOBHO CA DOSO CA MOHOCA
PURISAM PÀPACETASAM.
HIMSANTI ATTASAMBHÙTA
TACASARAM VA SAMPHALAM

Meaning:  Tham, San, Si born in our bodies. Such afflictions often hurt people weakly, as if the bamboo shoots up and harm the bamboo.

The Buddha said that defilement is not in vain or in a place other than our mind, but in our body, negativity is born once our mind receives something from the outside.

How disturbing is born in our bodies and where? In skin, in meat, in tendons etc ...?

As explained in the previous section, our body is divided into two parts: body and mind. The body is just a tool of the mind, this body has eyes, ears, nose, tongue and body, so that the mind can see the beauty, hear the good voice, smell the aroma, taste the delicious, the emotions with soft warmth mellow. The mortal was an oil tool for that body made of precious metals like gold, silver, pearl, and silver, in fact it was also an item, not as valuable as the people who used it.

When the eye sees beauty, pleasant pleasure or hatred is left in the mind, not the eye having no sense of touch. Acquiring or leaving is a duty of the mind. Therefore we see that the mind is the birthplace of disturbing emotions, not the eyes. That's why the Blessed One taught that ATTASAMBHUTA was born due to our place or in our body, our language implies this is the mind.

When the Blessed One was alive, He denied Brahmin's baptism and asceticism, in order to ask a holy person to forgive sins. Because according to the truth of the Buddha, enlightened under the Bodhi tree, affliction is not in our flesh and bones, etc., but in our mind, so there is no holy water to wash it clean, but nor does a savior have enough powerful authority to reduce sins for humans.

However, there are two unusual cases. One: when a person has a strong body, he feels sex arises, even though the eyes do not see beauty. Second: when he was sick, his body was languid, even the beauty in front of him was not moving. Two cases that we can ask: is this body also the cause of disturbing birth?

This question is also meant to ponder a part negativity, because when the owner that has a beautiful tool to make sure the hand, the owner feels satisfied, then must take care of it. If the tool does not like it because it does not fit, it makes the owner depressed. But according to my own understanding, this body only makes the mind change a few small parts, or it can say that it only causes one or two minor afflictions to arise.

If the person understands the Buddha-Dharma and is following the Buddha's teachings, then even though he has a robust body, he is not moved by sex; the reason negativity can not arise in the mind of them, because they have good legal maintenance, not for evil to arise or to infiltrate into the mind.

Here I would like to give an example, when we see lush vegetation, we know that cool weather can help fruit trees to be lush, not we can not think that plants grow in the weather, by plants growing right on the ground. The actual event is indeed like that. Land is the foundation for plants to grow, while the weather is nothing more than grace in the outdoors. So the mind is the foundation, defilement is to slow down roots in the mind like plants slowly root in the ground; plants with good weather will thrive as well as negativity meets good bodies, so much.

There's a problem I've been asking for a long time, more than 30 years, that is, ever since I started studying Sanskrit in elementary school. That is the problem in the Dhammapada. The Buddha taught that: "The primordial human mind has a pure quality, after being disturbed by disturbing emotions". The Buddha also taught that: "Later on, sentient beings who persevere to the utmost level make the mind purified of defilements, only then will they be liberated."

The Buddha's teaching makes me wonder: "If the mind is pure, then how clean is it?" What is the difference between the state of the mind at the beginning and the state of the mind that has attained the Right Aspiration of Right Mindfulness or Pratyekabuddha, Sravakaya, and how is it different? When the mind is clean at the beginning, how can defilements be born in the mind? Moreover, those afflictions are not small, but they are very great, I mean that defilements cause people to reincarnate into 4 evil paths. In addition, in Buddhism, the theory of reincarnation according to which many human lives have been born in hell for billions of billions of years. So when he came from hell, how was his mind? ”

I shouldn't have taken my own personal opinion. But I want to share the same direction with people of the same direction to clarify the words of reason to clarify the truth of the Blessed One in order to break the suspicion of the masses.

The object that the Blessed One called the mind is an invisible dharma, the Buddha is also called infinite-form (Arupadhamma). Of course, when something is there, there must be a primary cause. The initial cause of it was soft, small, and then slowly grew up and became strong and sturdy.

The reason I deduce that is because of the following reasons:

1. There are many places in the Tripitaka that teach: The Last Venerable Buddha uses wisdom-eyes to see whether sentient beings have good training to spend many lives, can attain enlightenment on that day, even though The road was far away or many obstacles, He did not care. He tried to save those sentient beings, such as His Holiness the Angulimāla.

Due to the causes just presented, we see that the human mind has to go through countless lives of cultivation, deception, and eradication of defilements, until the conditions are fully healed, meeting the Buddha of goodness, to be liberated. .

2. The Buddhists, everyone understands that the reason why Buddha attained the supreme result is that the Chief Justice of Awareness is through his practice of the 30 dharmas of Arahant and many hundred thousand lives.

3. We can now identify all classes of people in society so that we can clearly see that: Everyone has a different level; clever people, overcast people, good people in this subject, or other professions. It is because our good conditions have trained more or less in past lives, so the levels are different. To be more specific, when attaining Arahant, each of them also has different levels. Some attained Tam-minh, had attained Ngu-thong, also had attained La-Han, but did not know which theory of a French verse, Han called the Root of La-Han or called Sac-margins-A- la-drought.

As for the purity of the Buddha's saying: "The mind is pure and pure, later defiled with defilements", it is important to understand that the purity of the mind in a certain level, especially in that moment the mind is not capable enough to distribute because this body is small; can not do anything. Let us consider children who are small but still know how to be angry, knowing things and things, then we can see clearly that the purity taught by the Blessed One is pure to what extent, not what the purity of liberation, or the purity of a Saint-Nhon.

THREE DEFINITION

People when there is sadness and worry, want to extinguish that suffering and do not know how to go and find pleasures like gambling, tea, prostitutes. People who think better, go to see the entertainment. But those methods can make people a little bit more entertaining, but middleware is harmful, because it costs money and harms health, which is entertainment by gambling or prostitutes, or opium, alcohol, etc. ...

There is only one great man in this universe who knows how to eliminate sadness and has explained it to us. The great man was always praised by the devas, the Brahma, and the intellectuals, and the great man was the One Who Loves Shakyamuni, He attained the supreme Right Understanding and brought the teachings of He attained enlightenment for us to learn to follow and we will be liberated from the sufferings in our hearts.

The Buddha taught: Where fire burns, we should extinguish it, just as afflictions arise where we must immediately extinguish it. The Buddha likened him to eradicating defilements like a great physician who knew where the disease arose, and gave it medicine. The Buddha learners must learn to know the state, character and place of arising of the defilement to eliminate it, while the embryo fade away, then we are no longer tortured by it every minute.

The truth is that if all beings in this universe are concerned about refraining from eradicating their Defilement while it has just arisen, or that it cannot be reborn, then this world is certainly without suffering due to injustice. hatred ...

The Buddha knew well that being beings, everyone wants to be happy, happy and afraid of suffering. Therefore, he taught how to eliminate suffering, brought to us by the place of disturbing emotions.

The Buddha was a transcendent being, He found the way out of samsara, but He could not carry or carry, or transport them by car out of samsara, but we have to learn and follow His words, to free himself.

In the Suttas there are many different names, such as AKUSALAMULA. The cause of evil is TAM, SAMYOJANA.

It is said that there are so many afflictions, but only three things are AKUSALAMULA, which is the cause of evil and Tam-poison.

POISON has 3 things:

1.- LOBHA: Tham.
2.- DOSA: Pitch.
3.- MOHA: Si.

These three afflictions differ in personality, but are the same in one point, that when being born in our mind makes our mind miserable, etc.

When defilement is craving in our mind, it makes our mind crave, want to be possessed of others, and will not give to others, even though they are kin, knowing only one thing is collecting more and more as much as possible.

And defilement is the Greedy Yard in our mind, which makes our mind impatient to kill others, or to destroy what is against the heart.

And the affliction is that Si makes our mind loose, thinking idly but without any intention to make sure. This delusion makes the hearts of people dimmer even more.

POISON

Phàm is a Buddhist disciple who should first learn to know clearly the defilements from the state of defilements, where birth and defilements are born. We must learn to clearly affirm it so that we can avoid it before it arises and eradicate it when it arises. If we only know defilements that make us miserable, but we don't know what their state is, where and where they arise, and especially not how to eliminate defilements, we cannot avoid harm. As we said in the previous paragraph, the person who does not know how to eradicate defilements, when suffering afflictions, goes gambling on alcohol, is like making the negativity burn even harder, the more we burn Just like children know that even though fire uses water to turn it off, but seeing fire burning, it thinks that the fuel oil is the water it brings gas to, the more the fire burns even more. Therefore, one who learns Buddha and wants to be liberated, must study carefully for disturbing emotions to easily destroy it. Although we cannot overcome the momentary afflictions, we know how to prevent or eliminate them, we are also happier than those who do not know anything, just waiting to die with negativity.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.16/3/2020.