in the snow season, I live in the sky at night, and during the day I live in the dense forest... I sleep on the graveyard, leaning on a skeleton... The shepherds spit on me, sprinkle dust on me, and pierce my ears with a stick, and I know I have no ill will toward them... Because I eat too little, my limbs become like blades of grass or the twigs of a vine wither... For I Eating too little, my vertebrae show up like a string of balls. Because I ate so little, my ribs became as thin as the rafters of a ruined floor. Because I eat so little, my pupils lie deep in the eye sockets, like glittering water in the depths of a deep well..." Sometimes we seem to see young Brahmins crept up. Buddha's pure room, lightly knock on the door. The Blessed One opened the latch. The scene was peaceful, quiet, clear, The spiritual life flow in the old Lonely Holy Land seemed to be clear before our eyes, and the image of Tu Ton became extremely dynamic. Only here do we come across the image of the Blessed One as a Person, that is, very close, and therefore, all the more respectable and lovely. We like to see the venerable Nàgasamala standing behind the Blessed One and fanning him (the lion roars great sutras). While discussing the happiness of solitude, we heard him innocently confiding to his attendant Nàgità that he felt comfortable even when defecating without seeing anyone in front or behind him. Reading the Sutra "Far from the Head", we are witnessing the bustling scene in the Kha Luu Lac forest, when two venerable monks, Sariputta and Muc Kien Lien, led 500 disciples to meet the Blessed One. Because the new monastic has not yet mastered the majesty of the meditation door, so they make a lot of noise when they put their robes and bowls and arrange their lodgings under the trees. From the workshop, the World-Honored One, hearing the commotion, asked the attendant Ananda, who was standing to one side: "What is all that noise, Ananda, like the sound of a row of fish fighting over fish?" Ananda presented the incident. Buddha rebuked and told Ananda to send 500 new monks to another place: "Go away, bhikkhus. I will chase you. Don't stay near me". We seem to see the sadness of those people when they pack up and leave. And we enjoy imagining the loving gesture of the Good Father as he called back his two dear great disciples to ask what they were thinking when he sent 500 of their disciples back. Venerable Sariputta said: "Venerable Sir, I think that from now on, the Blessed One will be less busy and we will be less busy." Venerable Muc Kien Lien said: we have a specific spiritual path as a detailed map, leading us to Nirvana, the end of the holy life. Although he himself went through extremely severe austerities on the way to find the truth, the Buddha never advised us to force our bodies to be ascetic. The Central Sutra presents an education full of humanity, reality, and humanity. For a disciple who has a lot of lust, he advises not to eat well and dress well, to have an attendant with a lovely face, because it is easy to get greedy. On the contrary, for a disciple who has a lot of anger and a hot temper, the Buddha taught him to eat well and dress well, his attendants must have a pleasant and pleasant face, so as not to provoke anger. Any disciple who is heavy in attachment, he advises him to stay in a well-ventilated place, overlooking a vast landscape of heaven and earth so that their hearts are also easy to expand. Sutra "Necessarily pirated or" (TBK1) teaches us many ways to deal with the defilements, or afflictions, that arise from many causes on the path of practice. The Buddha's teachings here are very reasonable, sensible, and a valuable lesson for those with extreme tendencies. When we are hungry we should eat, because hunger is a specific suffering, from which gonorrhea or easily arises (poverty easily breeds many bad habits). The main thing is to eat in a way that is just enough to eliminate the feeling of hunger and pain without generating a new feeling of gluttony, craving for delicious foods. The same goes for rest, clothing, shelter and other necessary items in life. Those are the contraband or need to be eliminated by "using life" related to the way of "cultivating the body", meeting favorable conditions without attachment. The Buddha said, a monk who uses food and drink offered by benefactors should not be greedy or lose their faith. should behave like bees sucking nectar, without harming the fragrance. There are also sufferings that a bhikkhu must deal with by being patient, such as hunger and no one to give food, cold without clothing, patience with cold, heat, hunger, and the touch of flies, mosquitoes, and wind. , the heat of the sun, reptiles, patience with insults, slander, patience with bodily sensations, painful, intense, stinging, aching, unhappy, unpleasant sensations , dumbfounded, (Sutra Necessary smuggled or). Those are the contraband or by patience that eliminate, related to the way to cultivate the mind of the bhikkhus: encounter hardship and do not waver. But this is not a deliberate austerity, but merely a reluctance. A practical advice of the Buddha to the bhikkhus is not to dwell in places where alms are difficult, the four necessities are clothing, food, pharmaceuticals and hard-to-find residential amenities (court screens). The Buddha was also careful like a good father admonishing his young children, he taught us not to approach dangerous places, dangerous things that can harm ourselves: "Monks, stay in this place. Here is a bhikkhu who is righteously aware to avoid fierce elephants, bad horses, ferocious oxen, fierce dogs, snakes, logs, thorns, deep pits, precipices, dirty ponds, garbage pits, and unsuitable seats. worth... avoid places that should not be visited (may attract suspicion of others) avoid association with evil friends". (Sutra Necessary pirated or). That is the eradication of contraband or by avoidance. But there are also deeper subtle cankers, which a bhikkhu should observe righteously, without deceiving himself, to get rid of them as soon as his mind is moved: these are thoughts contaminated by craving. , take the yard, thoughts of harming oneself, harming others, harming both, evil and unwholesome dharmas. These are the contraband or must be eliminated by "extermination". Thought is the source of all things, so it is essential that a bhikkhu knows to distinguish between those things that are worth contemplating and those that are not worth contemplating in order to avoid suffering for the mind. what to eat and what not to eat to avoid suffering for the body. The Buddha taught that the dharmas worthy of contemplation are those which, when thought about them, lustful desires (i.e., attachment to the five sensual pleasures, means things that try to increase the desire for material things: form, sound, smell, and taste. , taste, contact) not yet arisen, and the gonorrhea that has arisen are eliminated. The same is true for the canker of existence (attachment to form and formlessness in meditators) and the canker of ignorance (not fully aware of the four noble truths, or lack of right knowledge of transformation). And the things that are not worth thinking about are those things that, when they come to thoughts, cause the canker of desire, the canker of existence, and the canker of ignorance that have not yet arisen, and the canker of sensuality, the flow of existence, and the corruption of ignorance that arise and then increase. This is the eradication of taints or by right view. (Sutra Necessary pirated or). When the Buddha taught about the protection of the six senses when touching the six sense objects, how to avoid the arising of craving, he was condemned by some ascetics and brahmins as a destroyer of life. That is also the common notion of secular people today and forever. For them, going to the monastery is a foolish physical torment, cultivation is the end of life, and living for them only means fully enjoying the five sensuous nourishments of form, taste, taste and touch. Even if it wasn't because of these things that they had to endure thousands of sorrows, people were ready to plunge into it like a moth into a fire. The Buddha took the example of a man who died because he wanted five drops of honey and forgot about the dangers of deep holes, poisonous snakes, and wild elephants. Looking deeply into the nature of the five senses, we see a very subtle source of suffering that the Buddha, as an excellent psychoanalyst, explored all the way to the source of the creek. Fleeing into craving is one of the methods people often use to solve the sorrows of the five aggregates, to fill the tedious, tasteless life of a heavy life: This phenomenon can be clearly seen through the movements. existentialist, the child of the absurd philosophy (philosophie de l'absurde). The Buddha considered sensual pleasures as a temporary solution to the sick, when by its very nature it was suffering. As for a leper whose body is sore, while the disease rages, he used his fingernails to scratch the mouth of the wounds and then put them on the hot coals to feel itchy and comfortable. Wounds, pits of coals in themselves are not pleasure but on the contrary are in nature pain. So for the person who is not sick or for the leper when he is cured, they do not desire, wish to be like the other leper to have the pleasure of itching, nor do they wish for wounds or burning pits of fire. which is suffering in nature. Because the more you seek to forget, the more you run away into sensual pleasures, the more one's suffering will only increase, not lessen, like a person who is thirsty but eats more salt. Those who seek to forget in alcohol often have to suffer and find that "the earth and the sky are tilted, but the city of sorrow does not fall" (VHC). For the liberated person, the five desires are like a disease, like a tumor, like an arrow, like a wound. like a pit of burning coals (Sutra Ma Kien De, TBK II). The Buddha did not deny that there is a happy life in the household life, as well as a happy life for the monastic; there is happiness brought by money, beauty, fame, but also happiness from a life of liberation from the world. But in each of these feelings, the Buddha advises us to analyze and understand three things: sweetness, danger, and renunciation. When our eyes come in contact with beauty, we feel pleasant, it is the sweetness of the form that makes us crave for it. But when that desire weakens, that is, when it ceases, or when it is hindered, that is the danger of rupa, because it causes us suffering. If, when we come into contact with rupa, we know it to be impermanent, so we don't give rise to desire, then that is renunciation for form. For example, a person sees another person's beautiful face and face, the more he looks at it, the more he likes it, that is, seeing the sweetness of color. If he has not studied the Dharma, he goes from liking to attachment, wanting to possess it for his own but not being able to, so he is born with bitter sorrow when he sees that beauty beyond his reach: that is the danger of form. . That's how the worldly man only goes from sweet to dangerous because he doesn't know there is a third way. If he studies the Dharma, he will ponder the truth that the Buddha taught: form is impermanent, always changing to the point of destruction. Again, form is just something outside the skin, and bad qualities are in the bone marrow; It is dangerous to covet a person's appearance without knowing their good habits. Seeing this, he ceased to be infatuated; although still feel beautiful, but no desire, not so tired of color, just looking at all the beauty like looking at a rainbow: that is called renunciation. For the monastic, the sweetness of feeling is "harmless game" in the first jhāna realm, a state of bliss born of separation from sensual pleasures, free from anger. "Bhikkhus, while a bhikkhu who renounces sensual pleasures, renounces unwholesome states, attains and abides in the first jhāna, has volition and volition, meanwhile he does not think of harming himself, does not think of harming others, does not think of harming others. harming both... he feels a harmless feeling. This, bhikkhus, is the supreme innocuousness of feeling." The danger of feeling is the impermanence, variability of this harmless feeling. Although feeling harmless is a supreme happiness compared to worldly pleasures, it is also in the aggregate of suffering because it is still subject to impermanence and change. Therefore, renunciation is also necessary: ​​it is not attached to that feeling. It is because of craving for the sweet taste of meditative bliss that the meditator cannot progress further, getting lost in becoming, a fictional Nirvana. The process of practice is a process of reduction to the end: up to the fourth jhāna, all the thoughts, feelings, joy, and happiness are abandoned, leaving only pure mindfulness. In another sutra, "The Sutra of Fear and Terror" (TBK I), we hear the Buddha explain the ultimate cause of fear silently weighing on the human mind forever. We fear everything: fear of death, fear of misery, fear of hunger and cold, fear of authority, fear of loneliness, fear of criticism and criticism, and most of all, we seem to be very afraid of the truth. Out of fear we throw ourselves into business, into hobbies, getting married, joining organizations, trying to make money forever, fame, knowledge, skills, in order to prove to others. proving that I am not a zero in everyone's eyes and especially in my own eyes. But the uncomfortable feeling of zero is still there. The more you work hard, The busier our lives, the more possessive friends and relatives we have, the more clearly we see its poverty, loneliness, tasteless emptiness, when we are forced to be alone. face his own death. Out of fear, we create immortal gods that we can place our trust in for a hold in the midst of a world full of deceitful deceptions. Then we ascribe to that god all our bad qualities, that is, also full of petty egos, which can be very compassionate to a faithful believer, but can also be very cruel to someone who betrays. However, we would rather have an imperfect religion than none at all. Voltaire: "If God does not exist, then God must also be created". Like sheep lying close together for warmth, we too like to gather, I joined this group because I couldn't stand the feeling of loneliness. We speak the voice of the collective, liking and choosing to be the same as everyone else's, so as not to be seen as "unlike". Indeed, out of fear of solitude, we would rather be a docile sheep in a warm flock than a lonely star against a frozen sky. The Buddha did not accept the temporary solutions that we often use to deal with the fear that secretly resides within us. He went straight to the heart of the matter, finding its underlying causes so that he could conquer fear. These causes, according to the Buddha's teachings, are inherent bad habits in us such as greed, anger, delusion, lethargy, drowsiness, agitation, skepticism, praise and criticism of others, laziness, lack of mindfulness, greed for fame and gain, Body karma, speech karma, mind karma are not pure, life is not pure. " Monks, those samanas and brahmins whose body, speech, and mind are not pure, whose lives are not pure, those venerable ascetics or brahmins are sure to frighten them. , unwholesome arises. I don't have an impure life... I observe this completely pure life for myself, feeling more confident when living in the mountains. Brahmins, those ascetics or brahmins with a mind of anger and ill will, living in remote abodes in the wild mountains and forests... those venerable ascetics or brahmins are sure to frighten them. Fear, fear, unwholesomeness arise... The recluse or brahmin agitated, the mind is not calm, the recluse, the brahmin still desires fame and fame... the recluses, brahmins which subjects are not mindful, do not pay attention... the recluses, brahmins who do not have a concentrated mind, While we are walking back and forth, but fear and terror come, we do not stand, do not sit, do not lie down, but we eliminate that terrible fear while we are walking back and forth." (Story of Fear and Rape.) Because of fear, we often twist the truth to suit our taste, like the madman in Gogol's "Diary Madman" always always imagined everything was fine, had the illusion that he was the Emperor and that the madhouse was the palace Buddha was not. As it is: 'There are, brahmins, some recluses and brahmins who think that day is night and night is day. I say that those recluses and Brahmins live in ignorance... I think that night is night and day is day.” We remember a verse in the Dhammapada, Buddha taught: "It beat me, scolded me, It won over me, robbed me, Whoever holds that hatred, Resentment cannot be stopped." One point worth noting here is that the Buddha did not teach us to imagine insults as praise or to imagine beatings as caresses. He taught not to hold on to that thought, which means to let go, to let go to avoid further suffering and self-harm: A practical, wise advice. In the "Example of a Saw" Sutra, the Buddha taught a monk, even if his body was sawed into pieces, do not hold anger to be his true disciple. If we cling to each word word by word, we find this teaching difficult to practice. In fact, this word is very profound in the figurative sense: Even if no one is sawing it, the saw of Impermanence is also sawing through this body of the five aggregates every second until it completely dissolves into ashes. Then, let's live the breath, live in righteous thoughts, peace, do not get angry because of grievances that cause more suffering while being sawed by impermanence to the grave or crematorium. There is not a single teaching of the Buddha that is not directly related to understanding who we are, our body and mind, with its problems. The nature of desire, the cause of sex, and the way out of sex are discussed in detail. The reason why life is suffering is because people already suffer from old age, sickness, and death, but they also add to themselves things that are subject to the influence of old age, sickness, and death: that is beauty, fame, asset. If we know even in this painful life, with this indestructible body, to seek, be near, and be close to things that do not grow old, sick, or die, then we have attained Nirvana, immortal in birth. death. That is the ultimate Dharma. So.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.7/10/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.