The Dharma of Six Peace is the Dharma taught by the Master to teach his monastic disciples to take it as the basic foundation for the community life of the Sangha in harmony, peace, happiness and peace, for the six This method of reconciliation has the capacity to resolve all conflicts between individuals and individuals, between this collective community and other collective communities in the co-existence of material and spiritual life. In life, if harmony is lost, and there are frequent disagreements with each other, everyone's life becomes hell. Discord is a clue to conflict and breakdown in life, a poisonous ulcer that needs to be surgically removed if we do not want to lead to a breakup, separation, disintegration. In a community of monks, If you want to maintain a safe life, you must first neutralize your personal ego through respecting yourself and respecting everyone around you, and developing loving-kindness towards yourself and others. Only in this way can all new respects be developed and a new collective life is expected to become peaceful and happy. That is, we are referring to the meaning of the Six Harmony Dharma for the sravakas seeking Bodhi. When practicing, it is necessary to respect each other, not to mention the Six Harmony in the meaning of Mahayana exclusively for the Buddhists. Bodhisattvas towards sentient beings in the benefit of others without conditions. In these six dharmas of harmony, although the sutras in many places use different terms or have different positions, they are the same in meaning. Here, we give six common methods of Six Peace for everyone who has read it, have studied and maintained so that we can be more receptive. According to the Patriarchate, the six methods of Luc Hoa are: 1. The body of harmony and support is based on the aspect of daily living in an organization, we live together in a collective, we should often take care of each other and help each other. . 2. Harmony is inevitable, standing on the aspect of communication and instruction through mutual language and words, always showing the spirit of encouraging and advising each other to do good, stop doing evil. 3. The idea of ​​being sociable, is to stand on the ideological side, always respect and respect the opinions of others, if that idea is correct, if not, then let's discuss it together. gladly accept. 4. Precepts of harmony, is that we live together in a group, we should always adhere to practice together according to the common precepts that have been set. 5. Ants for conciliation, is the knowledge gained about the truth, or the doctrine that has been understood, please share with everyone, practice together. 6. Harmony of the army, which is all material wealth obtained from the donation of the benefactors, is equally divided equally legally, which means equality in equality. Those are the six common dharmas of harmony that we often hear or uphold. But if these six dharmas are harmonious according to the texts of other suttas, we find that there is a difference in the usage of the language as well as the order of the six dharmas, each of which is different in each text. Perhaps this is due to the later settlement of the canonical assemblies according to the development of each sect to suit their point of view only. Fortunately, although they differ in form and arrangement, the content of these different documents remains the same; even if they change, the content will only be different depending on the attributes formed according to the yogi's faculties. Therefore, here we will present a few texts in many texts representing the currents that developed from the primitive to the later sects and in the present represent only two. The only sects are Hinayana and Mahayana through the following suttas. The first six dharmas of reverence were said by the Master through the title of the Six Great Laws in the Middle Aham Sutra, 22, which was taught by the Master to the Venerable Ananda and the novice Chau-na multiplied by two. who came to report to the place of his hearing of Sādi Chau-na about the case of teacher and student Nikien Than Tu, after he passed away and the heartbreaking scenes among his disciples occurred. The divergence comes from individual selves exploding from the silence under their master's closed embrace, individual selves bursting from the psychological inhibitions they once harbored. expressed through actions against each other, no one listens to anyone! Everyone thinks they are the best, the mutual respect is no longer there. They fight, sue, tie each other up, enmity, argue with each other, saying, "I know this dharma, you don't. Do you know the Dharma as well as I know it? I say neat, and you are not. I say suitable, but you are not suitable. What is worth saying first, you say later; What is worth saying later you say first. I am more, and you are not equal. I asked about you, you can't answer. I have subdued you, you ask again. If you make a move, I'll tie you up." They are arrogant and challenge each other. Everyone just wanted to say more, but there was no one to blame. The white-clothed people at home, disciples of the Nirvana Than-Tzu, seeing such scenes, they were all disheartened and shunned the disciples of this Nirvana. Because what the disciples of their Master say are all evil laws, not the dharma of liberation, not leading to Right Enlightenment, nor the teachings of the Good One. It is rotten, untenable, without support and reliance. Because the teacher they worship is not the Tathagata, the Unforgivable, the Perfectly Enlightened One. At that time, Sa-di Chau-na had spent three months settling down in the rainy season, mended his clothes, took his robes, took his bowl away, and went to the village of Sa-di, then to the north of the village of Sa-di, to the Thirty-Thiep forest. peace. Sa-di Chau-na with the venerable Ananda went to the Blessed One. After arriving at the place, he bowed close to the feet of the Blessed One, then sat down to one side. Sa-di Chau-na brought this to the Master. The Master took this opportunity to teach His disciples the seven methods of stopping all quarrels and making peace, because He wanted His students to always live unharmed, expressed through mutual respect and understanding. In life, the Master taught about the six dharmas of harmony as in the Middle Aham 52, the 196 Chau-na sutra (T1n26, p. 755b21) as follows: “Hey, Ananda! Now I tell you the six legal mandates, listen carefully, think carefully." Venerable Ananda said: "Dear yes, I will listen obediently." Buddha said: "What is six? Body karma from harmony towards the fellow holy life, the law is called the dharma commission. It is the dharma that is endearing, the dharma that is pleasing, that enables mutual respect, causes mutual respect, causes mutual respect, induces reverence, induces practice, causes unity, creates recluses, and achieves unity. heart, be diligent, attain Nirvana. “Speech karma speaks from peace, mental karma from harmony, so is it. “Is there any rightful benefit that one can receive, even to a piece of rice in one's own bowl, with such a benefit, sharing it with fellow holy ones, that dharma is called the dharma commission, it's the righteous dharma? love, the dharma is pleasing, causes mutual respect, causes mutual respect, causes mutual respect, causes reverence, induces practice, induces unity, establishes asceticism, cultivates one-pointedness, and attains clarity of mind. need, attain Nirvana. “If there is a precept that is not chipped, is not damaged, is not soiled, is not blackened, is firm as the ground, is praised by the saints, is fully upheld, and well maintained. With such precepts, shared with fellow holy ones, that dharma is the dharma that is committed to work, the dhamma that is endearing, the dhamma that is pleasing to the eye, that enables mutual respect, causes mutual respect, enables mutual assistance, cause reverence, cause practice, cause unity, cultivate asceticism, cultivate one-pointedness, gain diligence, attain Nirvana. "If there is an understanding of the Saints, where there is weakness, clarity through insight, leading to the true cessation of suffering, with such an understanding, shared with fellow holy ones, that dharma is the mandate of labor, It is a dharma that is endearing, a dharma that is pleasing, that enables mutual respect, causes mutual respect, induces mutual respect, induces reverence, induces practice, induces unity, establishes asceticism, cultivates one-pointedness of mind. , gain diligence, attain Nirvana. “Ananda, I have just talked about the six legal mandates, so that is why I explain. Ananda, if you completely abstain from the six roots of abstinence, and with the seven dharmas of abstaining from things, when in the Sangha they arise to abstain from things, then put an end to the law of abstaining from such things. throw away the rags, and then practice these six dharma mandates, then, Ananda, so after I disappear, you will live in harmony, joy, no dispute, be united in one mind, and be united in one teaching. Dharma, harmonize like water with milk, live in peace like when I was on earth.” Through the passage that the Master taught to Venerable Ananda, in terms of formality, there are differences in terms of language and arrangement of positions, and there is no uniformity and consensus like the Six Dharmas of Peace in the Patriarchate. flexible, but in terms of content the meaning is not different. Although the terms used in each text are different, it ultimately leads to mutual respect and harmony in a collective life without lack of compassion for the benefit of others in all aspects of life: That is the Dharma. endearing, the dhamma that is pleasant, makes people get along with each other, makes people respect each other, making people support each other through life, making all practices more diligent, making internal life together as a group more friendly, and also the cause of success. the holy life of a recluse, leading to one-pointedness and real effort for the practitioner to attain Nirvana. Through the six dharmas of harmony, each dharma letter has its own value according to each attribute, if the practitioner follows that and practices exactly as the Master taught, then what will be the attainment of Nirvana? will also be achieved. Also according to the Sutra of the One-A-ham Sangha 29 (D.2, The One-A-ham Sangha 29, The Six Great Laws, p.0708c), the Master taught the bhikkhus: "You should meditate on the six great dharmas, respect, respect, and keep in mind forever not to forget. Why is it called six? Here, a bhikkhu practices mindfulness of loving-kindness with his body, as if looking in a mirror and seeing his own image, respectable, precious, not to be forgotten. “Again, reciting words with speech, reciting words with mind, respectable, precious, not to be forgotten. “Again, if you get the right kind of benefits, you should divide them equally among the holy lives to enjoy, without regrets; This dharma is respectable, precious, not to be forgotten. “Again, there are precepts that are forbidden to be old, not to be defeated, to be extremely perfect, not to be broken, not to be broken, to be treasured by the wise, and to want to distribute this precept to others as well; This dharma is respectable and precious not to be forgotten. “Again, the right view of the Sage leads to weakness; have such an understanding, and I want these holy fellows and fellow Dharma practitioners to also be respectable, precious, and not to be forgotten. “This, bhikkhu, is called having the six great dharmas that are respectable, precious, and not to be forgotten. So, the Bhikkhu-stilts, regularly practice the actions of body, mouth, mind; If you get all kinds of benefits, you should also think about dividing them equally, don't think of greed." This sutra is similar to the Anguttara Nikaya of Pāli through the six dharmas of Pāli, (M.104 Sāmagāmasutta (R.iii.250): cha sārāṇīya-dhammā). Between the two versions of the Middle A-ham and the Tang Nhat-A-ham in terms of position, there is a unity, although the terms of use are not the same, but the content is not different. The difference in the use of language to match each type of capacity of the listener that the Teacher of the means preached. According to the Middle Aham Sutra, before he taught the Venerable Ananda and Sadi Chau-na about the Six Laws of Peace, he and his wife started arguing and disagreeing in the collective lives of the monks. The non-Buddhist disciple Nikien Than Tu on seven methods to bring an end to all quarrels and disagreements in life, that is only the Seven Dharmas of cessation and avoidance and then teaching about the Six Dharmas of harmony and respect. Over time, the two texts spoken by the Master are different, but the content and meaning are the same in terms of leading the practitioner to the place of purification of the three karmas of body, speech, and mind. This is a method of both self-liberation and forgiveness in a collective community living together, through personal self-improvement, purification of each person's three karmas, and thereby also understanding each other. through mutual help in cultivating the path, but depending on the surrounding living circumstances with each individual's individual self, which is concretized by harmonizing and benefiting each other in terms of material things. quality as well as spiritual through the world of harmony, reconciliation, reconciliation and benefits of military harmony. Those are the essential elements in a living group if you want to become peaceful and happy right now. According to Abhidharma, the Abhidharma Collection of the Discourse 15, these six dharmas of harmony are the six palatable dharmas and are presented by the venerable Sariputta as follows: "Why is it called six? That is, if there is any bhikkhu at the Master's place with a wise person who shares a holy life and starts a body of compassion, that is called the first pleasurable dharma. Because of this dharma, one is able to emit loveliness (appeal), able to generate respect, able to emit agreeableness (appealing), and also has the ability to lead amiable, respectful, agreeable, happy, capturing all joys not left, not stopping, going in one direction. Again, if any bhikkhu at the Master's place and a wise person commits a holy life and starts a career of loving-kindness, then that is called the second pleasurable dharma. Because of this dharma, it is possible to generate loveliness, speak widely until it does not prevent going in one direction. Again, If there is any bhikkhu at the Master's place and a wise person who commits a holy life and engages in a compassionate mind, that is called the third pleasurable dharma. Because of this dharma, it is possible to generate loveliness, speak widely until it does not prevent going in one direction. Again, if there are any bhikkhus who, by virtue of the Dharma, reap the benefits of the Dharma, the food is obtained from the lowest bowls to the middle bowls; these benefits and those who are wise to practice the holy life together, do not separate and hide, then this is called the fourth pleasant dharma. Because of this dharma, it is possible to generate loveliness, speak widely until it does not prevent going in one direction. Again, if there are any bhikkhus who have taken the precepts, possessing them, without defects, without leaks, without impurities, without blemish, who respond to offerings without attachment to good, with good ends, accept the praises of the wise without slandering those who are wise. , with respect to such precepts, with the wise and the accomplices of the holy life, Together, there's nothing to hide, then that's called the fifth pleasant dharma. Because of this dharma, it is possible to generate loveliness, speak widely until it does not prevent going in one direction. Again, any Bhikkhu-stilts, the knowledge is obtained, about the path of renunciation of the Saints that are well-communicated; or begin to practice they can reach the end of suffering. With regard to such views, together with the wise and spiritual companions, practicing together without concealing their views, that is called the sixth pleasant dharma. Because of this dharma, one can generate loveliness, one can generate respect, one can generate agreeableness, and one has the ability to lead, respect, and agreeableness, and to take in all the joys that do not stop the yogi. going in one direction.” Through the presentation of the Venerable Sariputta in the Abhidharma Collection of Discourse 15; this is what the venerable one himself had heard the guru teach, In terms of meaning, it is not different from the Six Dharmas of Peace, although in terms of usage, there is a difference in the usage of words, but the content is the same in terms of cultivating the three karmas to become pure from matter to spirit. skillfully combined in expressing through the collective life of the Sangha, creating peace and happiness in unity and harmony, leading to a life of no peace in the final liberation. Those are the texts we extracted from the scriptures that represent the Hinayana view of the six dharmas of harmony, showing that there is a uniformity in the order of the Six dharmas in terms of both form and content, although there are differences. in the pragmatics of each text, but this does not affect the ideological content. Below, we will give the Six dharmas of harmony according to the Mahayana sutras, the content of thought, and the arrangement and usage of words. According to Mahayana Meaning Chapter 12, the meaning of the Sixth Peace and harmony leads to peace, does not create afflictions, creates artifacts that are not contrary to peace, so it is called peace; Because when yogis practice harmony and unity in life, it is always necessary to have the presence and impact of emotions on our daily routine in order to bring about mutual respect and affection. The stability of harmony must always be expressed in respect, if in communication there is no respect for each other, the union will lead to brokenness. So success to lead to peace must have peace and respect go hand in hand. That's why it's called the Six dharmas of harmony. According to the Mahayana meaning chapter: One, the body is the same, there are two: one is far from sin, which means that the practitioner is aloof from murder, religion, sexual misconduct...; two co-creators of good deeds, that is, practice all things related to good karma, such as bowing… Two, the same verbal karma, also have two: one is the same to keep away from sin, which means all are far away from lying, two-toned , evil speech, embroidery; two, doing good works together, that is, doing all good works together such as praising, promoting good... Third, doing good deeds together, there are also two types: one, jointly leaving sin, which means leaving all together. all thoughts of afflictive karma right in the mind; Together, the two create good deeds through thoughts, and together cultivate faith, effort, mindfulness, concentration, and wisdom in all good dharmas. Four, the same sex, there are also two: one, with the same rough precepts such as the five precepts, the eight precepts, the ten precepts...; two, together uphold the precepts that we have taken. Here are divided into three types of gender: one, photography of the world; two, photography of the Dharma world; three, photography sentient beings. Five, joint giving, also have two: one, internal alms, including things in their own home, used to provide for the reverence; Second, the external donation is sociable, the tools are obtained outside the house. This test is also divided into three types: one, the gift of harmony; two, the jurisprudence of harmony; three, fearless for sociability. Six, the same view, is the only view that has been, also two types: one, in the world, the consensus is not different; two, in the base there is a uniform understanding of no other. The difference here is only on the aspect of arrangement in order to be different from the following three dharmas of harmony, and in terms of usage, there is also a difference with respect to the Hinayana scriptures. However, the content of the meaning is not different, only explaining more deeply in terms of meaning. Particularly according to Dharma Realm, the last part of the lower book, in terms of form, the three lower dharmas are changed to the top and the three upper dharmas are changed to the bottom, There are also differences in the usage of terms, but the meaning is the same. Here there is only the third Dharma Companion of harmony, which is not only different in terms of language but also in phenomena. The other texts use the result to state the meaning of this dharma, but here the cause is used as the premise for this dharma. However, if we go deeper, there is no difference between cause and effect in the ultimate sense, so they also do not affect the practice for yogis if we practice the right way. According to the First Disciples of Dharma Realm, these six dharmas of harmony and respect are in the following order: First, the same gender is respectful and respectful, and the bodhisattva truly understands all the dharmas, knowing that sin cannot be obtained, because he wants to secure sentient beings to him. The truth should be to use the precepts as a skillful means to go along with all by upholding the precepts that one has taken, There is no contradiction and, knowing that all sentient beings with the same good precepts, are not broken, not permanent, in the future life they will achieve great results of Bodhi, because Bodhisattvas respect the precepts like Buddhas, so they say the same sex is glass harmony. Second, with a view of harmony and respect, the bodhisattva understands the true characteristics of all dharmas. For the sake of dharmas he cannot be ignorant or seen. Because he wants to secure sentient beings, right view of dharmas acts as a skillful means to harmonize with all dharmas. . All views are not contrary and, it is also important to know that sentient beings, by virtue of this view, can distinguish right and wrong views; increase the opening prize, all are intelligent members. Because we respect the view of the Buddha, so to say that we have the same view is to be in harmony. Three, Accompanied with respect, the Bodhisattva understands the true characteristics of all dharmas, without thought, without practice, In order to secure sentient beings to the true form of righteous conduct, one should use practice as a skillful means to work with all through the practice of all kinds of formations, not having opposites, and knowing that all sentient beings share these practices. , there is no contradiction, you should also know that sentient beings who do these things together, gradually accumulate merit, all will become the Buddha way, because bodhisattvas respect the precepts like Buddhas, so they say companionship is peace and harmony. Fourth, the body of loving-kindness and reverence, the bodhisattva abides in immeasurable greatness and equality. Through cultivating his body, his roots are gentle, he is able to not arise and pass away, he manifests positions, and rejoices with all, therefore. body along with the nine paths of harmony; You should also know that before being happy with sentient beings, all have Buddha nature, and in the future life they will have a vajra body. Because we respect the body like a Buddha, so to say that the body is loving-kindness is peace. Five, with reverential speech, the Bodhisattva abides in undeserved kindness and equality, thanks to his practice of speech, the force of gentleness, the ability not to start and destroy the concentration, to emit all kinds of sounds and languages, to be happy with all, so the mouth along with the nine lines of harmony; You should also know that before being happy with sentient beings, all have Buddha nature, and in the future life, they will have unsurpassed verbal karma. because he respects his speech like a Buddha, so speaking of his mouth is peace of mind. Six, the mind from harmony and respect, the bodhisattva's mind always abides in the unconditioned from the samadhi, thanks to the cultivation of the mind, the power of kindness and kindness, is able to not arise and destroy the concentration, manifests the mind, and rejoices with all living beings. so mind along with the nine paths of harmony; You should also know that before being happy with sentient beings, all have the Buddha nature, the mind of the Tathagata, in the future life they will have a mind like the Buddha's mind. Because of the Buddha's reverence and mind, it is said that loving kindness is reverential. Through the Dharma Realm of the First Disciple, in addition to the order of the Six Dharmas of harmony, especially these six dharmas are for bodhisattvas when practicing the bodhisattva practice, the purpose is for the welfare of sentient beings, that is, these six dharmas are manifested in themselves to set an example for everyone to believe through. Buddhism and your own life in the same community are important factors that lead to the purification of the three karmas of body, speech, mind, and cause all living beings to share the same sins. , not seeing, not thinking, not doing. This is the non-dual method of the Six Dharmas of Peace for Bodhisattvas. Because of the properties of the object, the six dharmas of reverence according to the First Disciple Dharma Realm mean that they are much deeper and more subtle than the Six dharmas of reverence for the lay and Hinayana classes; but the meaning of the six dharmas, their final harmony, still leads the practitioner to peace and liberation. Summary, about the meaning of the Law of the Six Harmony as we presented in the first part, and accordingly we provide texts belonging to the Hinayana and Mahayana systems so that we can clearly see their similarities; but these are only similarities, depending on the properties of each sentient being's faculties, which the Guru has by means of teaching us both in terms of contract and relation, so that although there are differences in language or combine according to the asynchronous class, this is also in his predestined work when he turned into a Dao. The purpose is to teach his disciples in the community life how to live to bring peace and happiness and the conditions for trying to practice those dharmas, how to live together so as not to cause harm. to the disintegration of resentment, leading to mutual suffering. If a group of monks wants to maintain an unharmed life in a community, it must first neutralize each person's individual ego through self-respect and respect for everyone around and develop compassion for each other. with yourself and everyone. Only in this way can all new respects be developed and a new collective life is expected to become peaceful and happy. Thereby, Phap Luc Hoa was taught by the Master in detail to his disciples, from home to monastic life by purifying the three karmas of each individual's body, speech, and mind and the resolution of all ties in life. Daily activities in each group through the expression of compassion is the basic way of life in guiding and guiding each other towards the path and fruition of liberation.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.4/12/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.