How did the Buddha behave when he was honored and offered.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. We have learned that the Buddha was a brilliant and excellent success in his mission of teaching the dharma of birth. During His time on earth, He transformed the two monastics and his home, causing thousands and tens of thousands of people to bear witness. He also admired the pagans and heresy, making them accept his teachings and become Buddhists. How did the Buddha behave when he was honored and offered He also inspired many kings, princes, hundreds of families. Therefore, he is always respected, asked by monks, nuns, lay men and lay women, kings, great masters, non-masters, and pagan disciples. . What we want to find out here is what method he used while in contact with such elements, while still maintaining the gentle liberating attitude of a "Purified of all formations, which has ended everything." birth medicine, has eliminated thirst and craving, reached cup of greed, cessation, Nirvana " . As He preached to us clearly, He resided internally without, without, within and without, motionless, as described in the Great Khong Sutra, No. 122, The Central Business District. He said: "These dwellings, nanda, have been fully enlightened by the Tathagata, that is, after not attaining all appearances, attaining and dwelling in no. And hey, nanda while the Tathagata dwells. In this residence, if there are monks, monks, nuns, male laymen, laywomen, monarchs, mandarins, non-disciples to the audience, meanwhile, Ananda, Tathagata with the mind towards renunciation, inclined to renunciation, heavy on renunciation, living alone, rejoicing in renunciation, making all the dharma, based on which the contraband or dwells, speak in that place pure related words. to encourageSo the Buddha dwelled in the air, and thanks to the in-residence, he dwelled a lot. And with such personal experience, the Buddha taught his disciples how to dwell. This interior space is very thorough and detailed as stated in the Suttas. Before staying in the interior, the monks need to settle in, that is, need to practice meditation, attain first meditation, meditation Monday, meditation Tuesday, meditation Wednesday, show that wanting to stay in the residence has no effect. result, the practitioner needs to rely on the power of meditation. Having meditation energy during the dormitory is not effective. Then the practitioner must observe himself, while dwelling not like that, does his mind enjoy, stay pure, stay and aim to be inner, outer, outer, and motionless? If one's mind does not have joy, then the practitioner needs to dwell, sit, concentrate on, and concentrate inwardly on the aforementioned formations. This practice ends only when the fake person realizes that he dwells without pleasure, joy, tranquility, dwells, and tends to the interior space. The practitioner continuously resides in no, outside no, internal and external no, motionless, he is so clearly conscious. While he is residing with this dwelling, if he is directed to go to business, with a mind that dwells, "While I go into business, greed and greed, unwholesome evil deeds are not flowing in" . He must be self-aware so clearly. The same goes when he stands, sits and lies down, always in majesty. Any action the practitioner also preserves not greed, the evil deeds flowed in. While he resides, if he speaks, he will not speak of useless vain words. He does not talk about stories of debauchery, despicable, noble, unworthy of the saint, not related to the purpose, does not lead to indulgence, lust, cessation, tranquility, victory, enlightenment, Nirvana. On the contrary, the practitioner has said that, when it comes to words of austerity, initiation, leading to one direction of indulgence, renunciation of attachment, tranquility, victory, enlightenment, Nirvana, as lack of sensuality, essential essay, tri, independent essay, any public commentary, essential essay, essay, gender essay, argument, wisdom, liberation, free opinion opinion. He thought: "I will say such arguments". Here he is consciously so clear. Again, while the practitioner dwells with such abiding, his mind arises, the meditations (Vitakka). His position does not fall to the levels of paralysis, despicable, sublime, unworthy of the saints, unrelated to the purpose, does not lead to enmity, lust, cessation, tranquility, victory, enlightenment, Nirvana, like sex games, yard games, harm games. On the contrary, he meditated on the impairments capable of progressing, guiding the impaired to completely eradicate suffering, such as sensational sex, indifferent, harmless range. He thought: "I will think like these kinds of things" . Here he is consciously so clear. The practitioner consciously recognizes the five nourishing education (Kàmagunà), that is, beauty, good voice, aroma, delicious taste, gentle touch. If the practitioner finds that he is still greedy for this year of nurturing and loving-kindness, he is clearly aware that he is still greedy for the year of nurturing and nurturing. On the contrary, while observing like this, knowing that one's mind has no lust for the five nurturing sensations, then clearly aware that one's mind has no lust arises for beauty, sound, or fragrance. , good taste, soft contact. His consciousness is clearly so for the year of education. As for the five clinging aggregates, the practitioner needs to contemplate them to eliminate them: This is materiality, this is materiality that arises, this is materiality that ceases. This is feeling, this is the episode that starts, this is the cessation of feeling. This is thought, this is thought to start, this is thought to cease. This is action, this is the practice of training, this is the cessation of action. This is consciousness, this is the arising consciousness, this is the cessation consciousness. While the practitioner dwells depending on the arising and passing of these five clinging aggregates, if any asminàna arises against the five clinging aggregates, that romantic self is ceased. The fact is so, at the time of the practitioner, wisdom is as follows: "There is no conceit that arises in Me, I will end that romantic self." Here he is consciously so clear. Finally, the Buddha reminded Venerable Ànanda, these dhammas are pure, related to good, holy, supernatural, beyond the reach of the Devil. Those are the dhammas located in the interior no, no external, no internal and external, motionless. Thanks to these dhammas, the practitioner is like practicing the practice, so even if people have respect, respect, make offerings, they will not fall into fall. At the end of this discourse, the venerable position speaks of three instances of arousing unhappiness for the gurus, for the disciples and for the Pham Hanh monks. What is unhappiness for the guru? There is a Master (only for the heathen) choosing a remote place, in the forest, under a tree. While living in such seclusion, he was surrounded by the Brahmins, surrounded by townsfolk and peasants, respectfully. That master arises a distracted mind, arouses craving, falls into desire, arouses craving, falls into a fully materialized life, returns back into a prosperous life. Such is called the misfortune of the masters, because the evil evil deeds, impurity, lead to rebirth, fear, lead to suffering, lead to birth old and death in the future, these dhammas attack the master. Such is the misfortune for the Master. What is unhappiness for the disciple? The disciple imitated his guru, choosing a remote place in the deep mountains and forests. When living in such seclusion, the disciple was surrounded by Brahmin, owner, townsfolk, and peasants to respect offerings. The disciple is surrounded like that, arises infected mind, falls into lust, arises craving, returns to the affluent life. Such is called the misfortune of disciples, because the evil evil deeds contaminate, lead to rebirth, fear, lead to suffering, lead to birth, old and death in the future, the dhammas attack the disciple. Such is the misfortune for the disciple. What is the unhappiness of fellow Pham Hanh practitioners? Here, the Tathagata appears as the Arahant Chief Justice Dang Giac. He lived in seclusion in a remote land, revered by the Brahmins, homeowners, townsfolk, and peasants. He did not arise ignorance, did not fall into lust, did not arise craving, did not return to the affluent life. There is a disciple of the master who lives far away in a remote country. While living in seclusion like this, Brahmin, homeowner, townsfolk and peasants surrounded him to respectfully make offerings. Respected like this, the disciple arose infected with mind, fell into lust, aroused craving, returned to a prosperous life. So called unhappiness for the virtuous practitioners, because the evil evil deeds, dreadful dhammas, lead to birth, old and death in the future to attack him. Such is the unhappiness for the virtuous practitioners. Of these three misfortunes, the most dangerous is the unhappiness for Venerable initiates, because first of all, there is a direct connection to our Buddha's Sangha Church. After that, the disciple who was a disciple of the Guru did not listen to the Buddha's teachings, did not practice according to the method of abiding, outer zero, outer zero, immovable, and finally arises defiled mind and craving mind, falling into desires, and returning to the well-being of a layperson. The impact of this practitioner brought many harms to fellow practitioner Pham Hanh, as well as brought many unhappiness to himself. So in the end the Buddha advised his disciples to treat him with a friendly mind, not with a hostile mind. The friendly mind here, only the Master because of the compassionate teaching to the disciples, shows the path to happiness for the disciple. And the disciples here listened to, listened to, did not focus on the other direction, and did not turn away from the Master's teachings. In this sutra dealing with him with the mind of his friends is non-resident, foreign not, non-resident, immovable. There is only such abiding, the disciple when being respected by the brahmins, homeowners, townsfolk and peasants, the disciple has no difference, does not fall into lust, does not arise. craving mind, so there is no return to the affluent life, no worldliness. Here, we witness all of the Buddha's compassion and compassion for us, his monastic disciples and his house. Not only did he dwell within, without, without, within and without, motionless to maintain the peaceful state of liberation of a truly liberated person, he also taught the dharma to his disciples. , in order to prevent disciples from falling into the unhappiness of Venerable practitioners. The meaning of the word No in this sutra is clearly presented. All the respectful offerings around the practitioner, the practitioner is contemplating with inner nothing, outer zero, inner and outer zero, immobility, that is, he practices renunciation, solitary conduct, and minimal pleasure. Suggestions, and the end of the dhammas, based on which the dhammas can arise or arise, the practitioner completely cesses the dhammas. So is the true meaning of the word NO in the Great Khong Sutra.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.4/5/2021.