Recite the Dhamma.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN THICH CHAN TANH. A person who wants to practice the topic of reciting the Dharma, go into solitude and commemorate the special qualities of the Dharma (Law and Sutra and the nine postings of Dharma) as follows: "The Dharma" is skillfully taught by the Buddha present evidence, beyond time, comes to see, with upstream performance, known by the person with knowledge ". (M. i, 37; A. iii, 285) 69. Cunning lecture: this proposition includes the dharma of the canon as well as other dhammas, the remaining propositions refer to the supramundane dhamma. The canonical Dharma is well preached, for the good is in the first, middle and last, and it declares the virtuous life completely pure, with full meaning and detail ”. (M i, 179) Even a verse, a passage in the Blessed One's teachings is fine in the middle from what it presents, and is good at the end with the conclusion. A good sutra in the first stage with introduction, showing the place and the reason (dependent origination) sutra, good in the middle because it is suitable for those who are worthy of teaching, because the meaning is not ambiguous, is made. Commentary has cause and charm, and is good at the end with the conclusion that raises confidence in the listener. 1- Svakkhato Bhagavata._resize_compressed Svākkhāto Bhagavatā: TEACHING THEORY Likewise all the good teachings in blocking oil with precepts are personal peace, between concentration with concentration, wisdom, direction, fruitfulness, and goodness at the end with nirvana. Or be good at blocking because of gender and concentration. Nice in the middle because Tue and Tao. Nice at the end because of the fruit and Nirvana. Or, the good teachings are at the top because it is a good discovery of the Buddha. Goodness is in the middle because of the harmonious nature of the dharma. Nice at the end because it's a good path that the Sangha has entered. By listening to the dharma, the hindrances are eliminated, which is good at the beginning. Due to the practice of the Dharma, there is bliss and good wisdom in the middle. The result that Dharma brings is the path and the result, leading to the immobility of the good at the end. "The virtuous life" means the virtuous life according to the doctrine and the virtuous life under the path preached by the Blessed World, the virtuous life is "meaningful" because it can be experienced by the wise. "Have details" because it evokes beliefs in ordinary people. It makes sense because it has a profound purpose. It has details for clear honor. It was "completely complete" because nothing could be added. It is "pure" nonsense because nothing can be reduced. Again, the dhamma means because it brings results through the practice of the path, and has details because it brings multiculturalism through mastering the scriptures. The Dhamma is completely complete because continuous up to the five legal aggregates are the Aggregates of the Aggregates, the Concentration Aggregates, the Knowledge Aggregates, the Liberation of Aggregates "Pure" because it has no defect, for it exists for the purpose of overcoming samsara (see M. i, 134) and because it has nothing to do with secular affairs. 73 Again, cleverly preached because it is properly pronounced not back. Foreign religion is the opposite in that, what is considered the obstacle is not the real obstacle, what is considered an exit is not the real way out, so the dharma of the pagan is awkward teaching. The dharma s taught are not the same: the dharma s he called obstacles are really obstacles, the dharma s he calls liberation are really liberation. So, first of all, the Dharma of the classics is the "skillful teaching" of France. Dhamma exiting the world is "cleverly preaching" because the path is consistent with nirvana, and nirvana is in accordance with the path, "the path to Nirvana has been appropriately declared by the Venerable Buddha for the disciples, nirvana and path match. Just as the water of the Ganges meets and connects with the water of the Yamunà River, the path leading to nirvana has been properly announced by the Blessed One for disciples, nirvana and the path of encounter ”(D. ii, 225) And the Holy Way, the Middle Way without any extreme, is "well preached". The novice results are also "well preached" when it is declared that the defilements have been pure. Nirvana, is also cleverly taught when it is announced the nature is ordinary, immortal, place of refuge, refuge, etc. ... Therefore, the supramundane dhamma is also "cleverly preached". Practicing the present, taking all the holy way is "practical reality" because it can be seen by a noble man when he has left lust, etc. In himself: "Hey Brahmin, when a One who is stained with greed, overwhelmed, the mind is haunted by greed, then it thinks about harming oneself, harming others, harming both, and feeling suffering mentally. When greed has been eradicated, it does not think about harming itself, harming others, harming both, and not feeling suffering mind. Here, this Brahmin, is the legal reality (A. i, 156) 3- Sanditthiko_resize_compressed Sandiṭṭhiko: IMPLEMENTATION PRACTICE Again, there are nine types of dharma that are practical in the present because when a person has attained it, then this dharma can see the person who is investigating, without needing to rely on others. 2- Dhammo_resize_compressed Dhammo: is the Dharma Saint with 9 classes: "4 paths, 4 results and 1 Nirvana" Dhammo: is the Dharma Saint with 9 classes: "4 paths, 4 results and 1 Nirvana" 78 Or, the appropriate ant (ditthi) (past pasattha of the sensory roots: sams) called sanditthi, conquers one by means of being able to see results in the present, so it is called the present reality. The holy path overcomes defilements through seeing true, holy results and nirvana also conquer defilements thanks to right view as the cause. Or, it can also be explained that, because the dhamma (law) stops the terrible karmic cycle, etc. As soon as it is seen through the incarnation, the dhamma is practically present because it deserves to be seen. Not of time: It has no delay in producing results, so it is called without time (akàla). That is, instead of extending for a long time, five or seven days, the new dhamma results will bring immediate results. 4-Akaliko_resize_compressed Akāliko: NO TIME Or, what takes a while to produce results is worldly dhamma (karma). But this dharma does not need time because its results come immediately, so it is called not of time. This is said about the path or the path. Come to see: this dharma is worth asking people to investigate (ehipassa -vidhi) as follows: "Come here and see this dharma" (ehi passaimamdhammam), so it is called "come to see" (Ehipassika). Why does the Dharma deserve to be called to see? For being found and because of purity. If a person says there is money or gold in a fist (that is a lie) then it cannot say "come and see". On the other hand, the faeces can see, but we cannot make others rejoice by showing “Come and see this”, on the contrary, we have to cover the eye with green grass because of impurity. But, the supramundane dhamma with nine real ingredients has been found and is as pure as a full moon in the sky, like mani pearls on a clean cloth. Therefore, the Fa deserves to invite us to "come and see". 5 - Ehipassiko_resize_compressed Ehipassiko: COME SOON This Dharma with the four paths is worth attracting, in other words, worth arousing in one's mind by practicing, whether one's clothes or head are on fire (see A iv, 520). Hence this dharma is called "Leading to First" or the Upper Direction of Opanayika . This applies to the eight immeasurable appearances that are worth becoming the object of the mind, so they are also "leading ahead", that is, they deserve to be seen as a refuge by means of entering. 6 - Opanayiko_resize_compressed Opanayika: ORIENTATION, CERTIFICATION OF MEDITATION Or the seduction (upaneti) of a holy person to nirvana is holy. Again, what can lead to enlightenment is the Dharma of fruition and nirvana. Known by the intellectual: Dhamma can be experienced by all classes of intellectuals originating from the class of "advantageous wisdom" (See A. ii, 135), each of them attest to the following: "Because it cannot happen. a spiritual teacher who co-ordinates with him renounce defilement, or the co-resident is blissful through the attainment of the teacher, or attained nirvana through the witness of the teacher. Therefore, this Dharma cannot be seen as one sees jewels on the heads of others, but only in one's own mind, that is, only the experienced person, not the realm of the fool. 7- Paccattam veditabbo vinnuhi ti_resize_compressed Paccattaṃ veditabbo viññūhī 'ti: KNOWED BY THE POSSESSION Again, this Dharma is good at preaching because it is practical in the present, because it is not extended. It is not deferred because it invites inquiry is forward-looking. When the meditator contemplates such special qualities of the Dharma, “then at that moment, his mind is not haunted by lust, aversion, ignorance, that mindset is at that moment righteous with inspiration. French words "(A. iii, 285) Therefore, when the practitioner has attained the hindrances in the said way (v. 66), then the chi arises in a moment of citta. But due to the profound nature of the special qualities of the dharma, or because the practitioner is preoccupied with reciting many special virtues of many types, the meditation that he attains is only near concentration, not attaining tranquility. just. When a bhikkhu dedicated to reciting the Dhamma, he thought, "In the past, I have never met a teacher who teaches such a superior dharma, with such talent, I have not seen a teacher like this. The Buddha. Because seeing the special virtues of such a dharma, he respects the teacher respectfully, respects the dharma and attains the fullness of credit, etc. He gets much happiness and joy. He regained fear of terror, has the ability to endure suffering, feels as if he is living with the present law. And the body of the practitioner, while dwelling in the recitation of the dharma, becomes something worthy of respect like a shrine. That mind is directed towards the attainment of the irrational Dharma. Having encountered an opportunity to violate the precepts, the practitioner has a strong sense of dignity when thinking about the dharma. And if the practitioner cannot penetrate something higher, then at least he will proceed to a blissful realm.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.11/4/2021.