SOLUTIONS OF SELF-LEGAL SUTRAS. Self-Dharma Sutras “Hey bhikkhus, be heirs of My Dharma, don't be heirs of wealth. I have compassion for you and I think, "How can My disciples be heirs of My Dharma, not heirs of wealth?" People often show great zeal when they inherit the material possessions left behind by dead parents. No one wants to sacrifice benefits for his or her brothers and sisters. In fact, people are so burnt by the flames of greed that one's death always means the end of the family relationship and the beginning of conflicts and hatred between children and grandchildren. These are common problems perceived among the lay people and the same can be said for the monastic who is too interested in material inheritance. The death of a famous elder is always followed by disputes between disciples who claim that his possessions left are divided on the basis of his will or over closeness or power. legal of his sectarian sect. Of course from the Vinaya point of view these statements can be either legal or not. Under British colonial times there was a lot of controversy over monastic inheritance and some lay Buddhists had to spend so much money on lawsuits that they ended up in poverty. . These legal battles are still fighting today. Many monks are too concerned with pursuing food, robes, temples, money, fame… Some try to find material possessions by any means possible even in violation of the precepts. The pursuit of such insane material possessions denotes the decline in Dharma practice and therefore goes against the Buddha's teaching. The Dhamma that the Buddha disciple should seek is of two types, the ultimate dharma and means, and the Buddha urged his disciples to respect both. According to the annotation, the ultimate Dharma includes four types of Dao: Entering the Path, the First hybrid direction, the non-hybrid direction, the Arahant. The four fruits respectively of the four paths and nirvana. These are the 9 supernatural methods that one can only realize on the basis of the Buddha's teachings. Here, the realization of the four paths also means attaining the four results and Nirvana, That is, a person who witnesses the first testimony also attained the most trial results and at that time the study was above the threshold of Nirvana. The practitioner at this stage is completely free from the defilements that lead to the four realms of suffering. He will be reborn in the human or heavenly realm and will not have to face illness, death and other afflictions for more than 7 rebirths. So the Buddha often urged his disciples to make an effort to realize at least the lowest level of this dhamma heritage. When the practitioner attains the most enlightened future, he only has to be reborn in the human and heavenly realms for no more than 2 lives. And then he attains the future attainment, he will surely be completely liberated from all kinds of suffering inherent in the human realms. After death, he will be reborn in the Brahma world. When a practitioner attains the attainment of Aasydieetj attained all kinds of suffering and the Buddha urged his disciples to practice the Dharma until attaining this ultimate goal. This ultimate Dharma heritage is mainly reserved for monks. For lay people who cannot live fully according to his teachings, when there are methods or sequential dhammas such as almsgiving, keeping the five precepts for the rest of their life, receiving the eight eight precepts, offering incense and flowers to commemorate Germany. Buddha at the stupas, listen to the dhamma ... By doing these good deeds they are reborn in the human realms here by hearing the last dharma they attained Nirvana. In other words, the Dharma sequence is a means of attaining the ultimate dharma. Therefore, every Buddha has faith and zeal so strive to attain the four paths, four results and nirvana in this life. If he cannot achieve this goal, he should practice generosity, morality ... not only to attain happiness in the human realms, but also to attain nirvana. In other words, he should seek the two ultimate possessions of the dharma and means of the method.However, the Buddha did not want his disciples to run after material possessions, where material possessions are not The image of attachment has two types. The first is the monk's four essential items: plants, robes, medicine, and shelter. When a person joins the sangha, they are guaranteed these 4 items. They can get them easily. Out of compassion, Buddha warned his disciples not to be tempted by these material possessions. Because he saw that due to attachment to these material possessions, some bhikkhus fell into the four realms of suffering: hell, hungry ghost, animal creature and atula. It is really not easy for a person to become a true disciple of the Buddha. Many people have a firm belief in the Buddha. Some even joined the sangha and devoted their time and energy to the holy life. But in spite of all their worship of the Buddha, despite their zeal and sincerity in the practice of generosity and morality .. they could always fall into the four realms of suffering. For only the ultimate legacy in the form of enlightenment and nirvana can guarantee true liberation. So the Buddha's deep concern is for the spiritual well-being of the disciple. According to the Elder Xa Loi Phat, some of the Buddha's disciples had led the way to the decline. There are 5 causes of degradation called hindrances or obstacles to meditation and wisdom: desire, anger, lethargy, regret and doubt. Here, deep kissing means not willing to hear or practice the good dhamma and feeling depressed while meditating. Talking about being confused or worried about mistakes you have made in the past. But skepticism refers to the skepticism of the Buddha, Dharma and Sangha or doubts about the path of the people to practice Path, Fruition, and Nirvana. If a person is immoral, allows himself to drink, gambles and becomes infected with bad habits, his children will follow as they grow up. Also, if the Elder monks surrender to these obstacles and waste their time on things unrelated to the dharma there will certainly have a corrupting effect on the young members of the sangha. In fact, they will take the lead in perversion, learning it seems a bit like someone who has placed the burden on which he is obligated to carry. They abandon the practice of insight which leads to the cessation of defilements. Some give up on the practice after doing it for a while and some even criticize and discourage those who are meditating closely. Therefore, according to the Sutta of the Thua Tu Dharma, these misguided and lost monks deserve to be blamed on 3 points of accusation. They did not practice renunciation that the Buddha took seriously. They make no effort to eliminate defilements. Due to excessive hunger for material possessions, they do not practice. Elder Xa Loi Phat described the first pair of malice as greed and anger as the first two defilements to be eliminated. Greed is the desire, pleasure, love, hate, attachment, attachment ... to do evil is often motivated by greed. People suffer because they are always looking for objects to satisfy their greed, they have to please those they love. Greed fuels evil and by its unwholesome nature leads to suffering in hell, moreover it causes a person to be constantly reborn with old age, death and its consequences. . Anger means anger, malice, the desire to attack and destroy, see or hear something unhappy, then anger is unhappy, we give in to anger and let anger overwhelm, out of anger we kill or mistreat others and create negative karma that leads to the realms of suffering. But if we are reborn in the human realm we will have to pay the price for our past austerity-motivated actions in the form of shortness, illness .... There is a right way to overcome desire and anger. It is the middle way or the middle way between the two extremes, indulging in sensual pleasures and forcing austerity. The Buddha's path shuns these two extremes and this middle way is not found in any non-Buddhist system of thought. That is the Eightfold Path including right view, right thought, right speech, right karma, right life, right diligence, mindfulness, right concentration. This path helps us to develop the intellectual eye. The second pair of malice is anger and hatred. These two dharma s are also hidden in the courtyard, the pursuit of material possessions leads to greed. If craving does not achieve its purpose, anger arises and if it is satisfied, attachment to another arises. The dissatisfaction of greed makes us sad. Anger creates hatred towards people who do not give us anything or towards people we do not like. It infuses the force of attachment to the nine akusala cittas that are rooted in attachment. The nine unwholesome cittas are: 1 is pursued by greed, 2 is pursued by the object, 3 is decided to use it, 4 is delighted in that decision, 5 is excessively attached to it, 6 is clinging to the object, 7 is shabby, 8 is guarding the object, 9 is controversy, armed conflict, defamation and deception arose due to the need to guard one's property. This unwholesome state of mind begins with indignation and then malice. If a person cannot get what he is looking for, they will vent their anger on whoever attains it and if this anger is rekindled it becomes malicious. In general, all kinds of desires and delights can be seen as greed and all kinds of anger, frustration and malice are anger. Of course, anger and hatred are vile and lowly dharma s. We get angry when faced with some undesirable perceptual object or physical sight. Indignation is like a cobra and hisses when provoked. Even people with a kind and courteous manner are sometimes so sensitive that they express their feelings when hearing offensive words. Such an outburst of temperament can become a cause of shame and later regret. It can also come at the cost of losing someone's friendship and hurting their reputation. Some people may even harbor aversion towards someone who has offended them. We can resent a person just because we think he endangered our interests in the past, or it endangered our interests in the present, or it would endanger our interests. for our interests in the future. With a relative or with someone we love, we can hold a similar belief. There are some people who express their discomfort without any reason to justify it. Maybe they will get angry with the heavens, the wind, the rain or any other inadvertent things due to a disappointment or some mishap happening to them. So, sometimes a tree stump gets in the way and makes them trip, they will curse that inanimate root and even some people express hatred by kicking or hitting the tree. This is an ugly form of gross resentment, a representative of the majority of hot people and named by Pali as the non-wrath, that is, misplaced or irrational indignation. It is a vile, low-minded dharma that reduces one's reputation. The third malice pair is ungrateful and presumptuous. Gratefulness is not showing gratitude to the person who has helped me. There is no doubt about the profound indebtedness we owe to our sons. However, some young people today are not only unwilling to express their gratitude but also claim that their parents' duties towards them are their past good deeds. Some deny their gratitude to teachers or elders for their intellectual advancement and claim that they are successful through their own efforts. We should truly be grateful to a person no matter how small the contribution they have made to our happiness and happiness and, according to our ability, do something to in return for their service. Another malice is presumptuousness, wanting to see oneself on a par with ordinary people, or to be superior intellectually. Some people make undue claims about their virtue, dharma wisdom or realization, ranking themselves equal to or even higher than those who actually possess it. The next pair of malice that Mr. Xa Loi Phat exposed was jealousy and shabby. The general tendency of people to be jealous of others about wealth, appearance, education, authority, leadership, or other commendable attributes. We rage when we don't want to see someone have what we have or when we don't want others to have what we like. Trash about accommodation, this has special relevance for monks. It is this confusion about this place that the monks want to monopolize a temple and deny the right to stay in that temple of other good monks. The next pair of afflictions we have to deal with is cunning and hypocrisy. It means that the tricks we use to hide our mistakes and make us a penitent, hypocrisy is a breeze of qualities we don't really have, there are kinds of hypocrisy in religion spear, they pretend that I am a multicultural person, learned extensively or as if I here devote my life to the practice of asceticism or to have supernatural powers or attain high insight in mindfulness meditation. They use tricks and tricks to impress fools. The next pair of malice we have to deal with is being stubborn and snobbish, stubbornly disrespectful to respectable people and things. Some people are reluctant to pay homage to Buddhist images, temples, worship, the elderly .... or by gestures and words. Snobs are the desire to do something inappropriate to prove yourself superior to others. This is evident in the case of one person using his coin wildly just to have the nooir outperform the other in terms of generosity. The next pair of defilements worth noting is the Man and the upper Sangha. Chance and pride or pride whose origin may be family, wealth, beauty, intelligence or servant. You have 3 types of self, being better than others, sense of being superior to others about your family, social status ... Self-esteem is that you are equal to people, you are conscious of equality with others, selflessness. Chance is I am inferior, is a sense of inferiority in some way. This is a feeling formed not on the basis of modesty or respect for others but on the basis of pride and pride. Ironically it made a person appear defiant and contemptuous of the higher classes. The other type of starboard is the chauvinistic monk which means overly conceited. At first it may be possible that a person only views himself on par with others, but later this belief may develop into a monk leading him to have an overly exaggerated notion of himself. The last pair of afflictions is pride and distraction. In India there is a caste system of kings or aristocrats, Brahmins, the merchant class, and the slave class. Kings and Brahmins often harbor pride in their royal bloodlines or because of their wide literature and this always makes them blind and irrational. Some people become prey to pride due to their clinging to their clan, their health, their youth, and their longevity. Pride can be a source of wealth acquisition, and some people are so vain about their accumulated possessions that no one cares about the practice of mindfulness. Let us now discuss the causes of pride that are: there are many people who follow me, many possessions, beauty, knowledge, sharp intelligence, fame, seniority, achievement, or appearance of tall and proportionate. Pride can be rooted in precepts. People of pure gender sometimes speak insolently to those who do not keep gender. One can be dominated by pride in a traditional discipline ... The last evil we must pass on the path of liberation is distraction which means that loss of mindfulness leads to lack of self-control. behavior, words, and thoughts. Distractedness is considered the worst and most vulgar of all kinds of evil. Slaughter, theft, adultery create bodily distraction while lying, divisive words, rude speech, and useless speech create distraction of speech, and it is mind distraction that leads to craving. want other people's property, Distraction leads us to do evil things about body, speech and mind. To be distracted means to let go of the mind instead of restraining it, just like untethering the cow so that it can find food as it wants. The antidote to distraction is the strict observance of the precepts. On the spirituality of distraction is uprooted when the meditator makes continuous progress from stage to stage. Thus in the period of entry, the unwholesome distraction that leads to blatant transgression is completely eliminated. Next, non-dharma causes the complete cessation of distracted minds that arise from unwholesome thoughts such as lustful thoughts, anger thoughts, and with the realization of the holy arhata guaranteed cessation. completely of other distracted minds remaining. So, In order to completely eliminate distracted and coordinated defilements, it is imperative that we practice the eightfold Path until we attain any future results. Practicing the eightfold Path is like taking a precious pill to treat serious illnesses. How precious medicine helps us overcome many dangerous diseases, the practice of the eightfold Path also helps us to eliminate these different types of defilements.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.16/2/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.