INTRODUCTIONS.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Practicing Buddhism is about waging a battle between the negative and positive forces in your mind. The yogi tries to undermine the negative and develop, grow the positive. The teachings in this book are to transform the mind; Reading or listening to a single paragraph can be of great benefit.

There are no physical milestones to measure the progress in the battle between the negative and positive forces in the mind. Transformation begins when you first identify and become aware of your mistakes, such as anger and jealousy. Then one needs to understand the ways of dealing with straying, and that understanding is gained by listening to the teachings. There is no simple way to eliminate mistakes. They cannot be removed by dissection. They have to be realized, and then, thanks to the practice of these teachings, they can be slowly reduced and then completely eradicated.

These teachings provide the means to free ourselves from straying - a path that ultimately leads to the freedom of all suffering and leads to the bliss of Enlightenment. The more one understands the Dharma, or the Buddhist doctrine, the more the suppression of self-esteem, resentment, greed and other negative emotions cause more and more suffering to be reduced. The practice of this knowledge in daily life over a period of years will slowly transform the mind, because the mind is still subject to change, though often it doesn't seem so. If you can compare your current mood with the mood after reading this book, then you may notice some progress. If so, these teachings will fulfill their purpose.

In this life, the Buddha appeared over 2500 years ago in the form of Sakyamuni, the sage of the Shakyamuni clan. He became a monk and became involved in arduous yogic practices. Meditating under a tree in a place called Bodh Gaya in northern India, he achieved omniscience. Then He gave many teachings to conform to our different interests and inclinations. In some teachings, he taught how to have a better rebirth, and in others, he taught how to attain liberation from samsara. The extensive texts containing these teachings are called sutras, outlining methods and means to bring happiness to all sentient beings. From the experience and coherent Dharma of Buddha,

In Tibet, Buddhist teachings have been compiled in a single book to explore the stages of the entire path to enlightenment. In the past, many people were able to attain the state of omniscience by relying on these teachings themselves; they are suitable for anyone whose mind has not been subjugated. Although we recognize the harm caused by our own mistakes, such as harm to ourselves and others when we act from anger, we are still in their influence. So an unqualified mind throws us into the abyss violently instead of stopping when we see the edge.

We have been rolling in this cycle of suffering due to our misdeeds and the actions they provoke, called karma. Due to the cause-and-effect relationship between our actions and experiences, we use our lives to endure all kinds of ups and downs in afflictions and confusion. Completely free from the burden of past acts and the suppression of craving, aversion, and ignorance, that is called liberation, or nirvana. When we can eliminate misdeeds and karma by realizing the mind's natural purity, complete bliss will arise and we attain total liberation from suffering samsara.

If we do virtues such as saving animals, we can accumulate the conditions necessary to be reborn as humans. If we practice the Dharma seriously, we can continue our spiritual progress in future lives. But this life is precious and unpredictable, and it is important to engage in the practice when we have the opportunity. We never know how long that opportunity will last.

According to the law of karma or the principle of cause and effect, what we do now will have results in the future. Our future is determined by our present mentality, but our present state of mind is ravaged by delusion. We should yearn to attain enlightenment. If that is not possible, we should try to attain liberation from rebirth. If not, then at least, we plant the seed to have a favorable rebirth in the next life, without falling into a lower samsara. In this good opportunity, when we are allowed to hear and practice the Dharma without restraint, we must not let that rare opportunity pass.

However, liberating oneself from suffering is only part of the quest. Just as we don't want even the slightest suffering and just want happiness, so do the others. All sentient beings are equal in the sense that everyone has a natural tendency to wish for happiness and freedom from suffering. All sentient beings have the same right to be happy and free from suffering. Understanding this and still working just for your own liberation will make accomplishment something very small. But if our fundamental motivation is to be able to help others, then we can attain to the omniscient state and have the energy to benefit all sentient beings. And thanks to that we can become Buddhas ourselves.
If our present state of mind is poor and capable, limited, how can we fulfill the wishes of others? Simply wanting to help them is not enough. We must first be able to perceive the desires of others. In order for our perception to be clear, we must remove all the errors that prevent us from seeing things as they are. The obstacles to omniscience are defilements caused by misdeeds like desire, anger, arrogance and ignorance. Even after the strayings have been erased, the mind still has their traces. But because the true nature of the mind is pure, pure, and clear, we can purify the mind perfectly and thus, attain the clarity of awareness called omniscient omniscience.

The main motivation for the Buddha to accomplish all his great qualities of body, speech and mind is compassion. The essence of our practice should also be the wish to help others. Such an altruistic wish is naturally present in our hearts by the understanding that like us, others desire to be happy and to avoid suffering. Just like a seed, we can preserve and enable desire to grow through practice. Basically, all the teachings of the Buddha strive to develop this kindness and altruism. The Buddha's path is based on compassion, wishing others to be liberated from suffering. This compassion leads us to realize that the happiness of others is ultimate, it is more important than our own happiness, and without them, we will have no spiritual practice, no chance for enlightenment. I do not claim to have gained great understanding or sublime realization, but in remembrance of the kindness of my teachers who have given me these instructions, and with care. to the happiness of all sentient beings, I give these teachings to you.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.25/5/2020.