Bước tới thảnh thơi- 39 uy nghi-Stepping into Freedom-Mindful Manners11/...

WEALTHLY DECIDED LAW.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. For lay Buddhists, an almost immutable principle is not to see or read the precepts of the monastics, let alone translate them for everyone to see. Sa Di Law Nghi is the precepts of monastic goods; Therefore, of course, lay Buddhists should not abuse and abuse. However, in lectures or lectures, Most Venerable Tinh Khong often especially emphasized: The reason why people who practice Buddha's name can't achieve one-pointedness, or at least can't "remember the Buddha in one piece" is because of the lack of awareness. a solid basis is Pure Karma Tam Phuoc. In order to fully realize the Pure Karma of Tam Phuoc, fellow initiates of Tinh Tong must learn and practice what the Ten Thien Karma Dao Kinh, Sa Di Luat Nghi and Disciples taught. The Venerable Master emphasized, Not only the monastic must study the Sa Di Law Nghi but at home disciples also have to study the Sa Di Law Nghi because the Sa Di Law Nghi is the detail of the implementation of the Ten Good Karmas. When the shaman Ngo Sanh asked us to translate this lecture by Most Venerable Tinh Khong on Sa Di Luat Nghi into Vietnamese, we also hesitated, not knowing whether we should do it or not. Accidentally re-read An Quang Ancestor's advice to Tu Uy Nhu in An Quang Master Van Sao Tang Quang Chanh Bien: “Those who have not been ordained cannot see the Vinaya: 1) One is because he is afraid that people who do not understand the truth, see the behavior of those who violate the precepts, do not know that the Great Power Bodhisattva has appeared, because he wants the Buddha to enforce the precepts for the benefit of the next life. like the Dharma so that the Buddha has the opportunity to establish precepts and set rules. Because they do not understand this reason, based only on the immediate actions, it is said that when the Tathagata was in the world, most of the Buddha's disciples were not like the Dharma. From there, a wrong view of disparaging the Sangha arose, it was not a small crime. 2) The second is that the things in the Vinaya can only be known to the Sangha, if we let people who are not monks read it, it is very likely that there are outsiders who pretend to join the ranks of monks, do wrong things, and slander the Buddhadharma. no small harm. Therefore, such prohibition is for precaution. As for the benevolent people who protect the dharma, falsify the law, and circulate, shouldn't they just follow the routine? If you adhere to that word, the Law must be copied by the Sangha, engraved by the Sangha, printed by the Sangha, and transmitted by the Sangha so that it will not be contrary to the Buddha's prohibition. Everything in the world has a certain reason, doing something must follow a certain reason, but the way to do it must follow the way of adapting to the weather and predestined conditions. The law should be consistent with the right, the law should be consistent with the new religion. Based on this teaching, we feel secure in translating without fear of doing something wrong. Furthermore, what is taught in this part of the Samaritan Law is, in my opinion, very practical in the matter of upholding the precepts for all the children of the Buddha, and can be applied as a guideline for the practice of Pure Karma. practitioners in particular and upholding the precepts in general, so we ventured to translate it with the intention of contributing to creating a little bit of crude self-esteem for fellow initiates. Unfortunately, for some reason, perhaps due to time constraints, Venerable Master Tinh Khong taught only five times, and then stopped teaching. If there is any merit in this sudden act of crossing the Dharma, then please dedicate it to the Dharma Realm sentient beings can participate in the assembly of virtue from the father Amitabha. Sincere thanks for the efforts of two friends Minh Tien and Hue Trang to make this translation more concise and fluent. Buu Quang Tu, disciple Nhu Hoa respectfully Part 1: Our research method is only to lecture on the scriptures, while the commentary [you] see for yourself, if you see any questions, ask [questions]. If there are no questions, we will continue with the next passage. The text of the text is printed in a stylish way [1] , while the commentary is one word lower, very clear, very conspicuous. For convenience, everyone should number each passage of the scriptures, so that when we talk about the next paragraph, everyone opens it in the right place. We see from the first paragraph. The first paragraph is on the second page. The version we use here does not print the page number, the page number is written next to it, ie from the second half of the first page, counting down three rows. First, Sanskrit Sa Di, try Van Tuc Tu, taste: ie evil action from; ie the world infected children from the sacrificial sentient beings wild. Heron Van Can Sach, Heron Cau Tich. (One: The Sanskrit word "Sa Di", here translated as Tu Tu, means: Stop evil, practice kindness, end world pollution and compassionately help sentient beings. Also translated as Can Sach, or translated as Cau President) This is the first paragraph, at the beginning of the sentence is written the word Nhat, that is, the first paragraph. "Sa-di" is a sound translation of Sanskrit. "Sanskrit Sa-di" : Ancient Indian called Sa-di, translated into Chinese has three meanings. This is also because in ancient times, there was a rule to translate scriptures like this: A word with many meanings cannot be translated. This noun has many meanings, not just one; In Chinese vocabulary, we can't find suitable words to translate, so we translate the sound, then add a comment, that's how the translation is done. The most common meaning [of the word Sa Di] is " Meaning Word", so how should we explain the word Instant Word? Next, [the official text] explains very clearly, "Taste: Means evil action from" (meaning: Stop evil, practice from) ."Evil" refers to the pollution of the world, the polluted world of our mind and earth, the pollution of our thoughts and opinions. The word “Evil” refers to those things, we must get rid of those defilements. This meaning is exactly the same as in the Sutra of Infinite Life, the Buddha taught us to "cleanse the mind and change the conduct" (washing the heart to change the conduct): Must wash the defilements in the mind clean, must correct all. all of our wrong actions, that's called "changing conduct".This sentence discusses principles, principles, contains a very deep meaning, a very wide realm. Remember especially: The worldly dharma pollutes our character, the worldly dharma also contaminates our character! Therefore, the Mahayana Buddhist teachings teach them to go beyond the mundane and out of the world. Not only do we have to leave the worldly dharma, but we also have to leave the worldly dharma, so that we can truly achieve it. In Buddhism, we most often see the lotus flower, using the lotus to represent dharma. We see images of Buddhas and Bodhisattvas being molded [in the position of] standing on a lotus, sitting on a lotus. What does the lotus flower represent? Symbolizes being born from the mud without staining, signifying the meaning of the word "Evil" (end of evil). The mud under the water represents the six worlds [2] , the clear water above the sand represents the four saints: Thanh Van, Pratyekabuddha, Bodhisattva, and Buddha. The six worlds, the four saints, make up the ten dharma realms. The lotus flower blooms on the surface of the water, implying that both the six mortals and the four saints are not infected; Therefore, studying Buddhism should not be contaminated by Buddha Dharma. What is pollution? Discrimination, attachment, and delusion are pollution. Therefore, modern Buddhist learners (not only present, ancient times are no exception) are not infected with worldly dharmas, can put down [worldly dharmas], but cannot put down Buddha Dharma. In the place where the Buddha's teachings arise, distinctions arise, and attachments are contaminated by the Buddha's teachings. Not greedy for worldly dharma, greedy mind can let go, but greedy for Buddha Dharma! Think about it: The Blessed One teaches us to get rid of Greed, not to change the object of Greed! Your greed is still there, not greedy for worldly dharma but for Buddha dharma, would you say it's wrong or not? Therefore, when we see images of Buddhas and Bodhisattvas, see lotus flowers, and think about mundane dharmas or mundane dharmas, neither of them will be infected. These past few days we have been teaching the Amitabha Sutra. That is, preaching to the Five Teachings of Mr. Hien Thu [3] , the Four Teachings [4] of Thien Thai. In the Five Religions, it refers to the Vien Giao and the Daoism, which are both worldly and out-of-the-world dharmas that can truly be let down. "Evil" here means anything can be let go! The Bodhisattva Teachings of the Four Teachings of the Thien Thai School are called the Chung Teachings of the Hien Thu Five Teachings. "One-pointedly undisturbed"of Chung Giao, although it was said to be let down, Nang and Chu still existed. In other words, the mind is not really pure yet. Bodhisattvas from the Beginning and up in the New Sect are "clear minds to see nature" as said by Zen Buddhism, but have not yet reached perfection. When it comes to ultimate perfection, even a final product of ignorance must be let go, such an end is a clean end to birth, a new evil to be clean. [This] shows that the meaning of the word Sa Di decides, for example, that in the beginning of the Heart, the "end of evil" preached to the end must include the Bodhisattva Level of Enlightenment to truly reach the immaculate purity. Here it is said that "worldly contamination" (pollution of the world), afraid that people will misunderstand, should say "worldly dharma". What is worldly Dharma? What is Dharma out of the world? If we don't distinguish clearly, it will ruin the big thing! I also often say: Chinese writing [is a type of writing that] any people of any country in the whole world cannot have. Chinese writing is a kind of insignia filled with wisdom. You look carefully at the word "world": "So" indicates time. “So” is thirty, thirty years is a “so”. Thirty years represent the past, present, and future. “Space” is the limit. “World” and “world” have the same meaning of limitation. The meaning of these two words is: So attachment, Gian is discrimination. In other words, we still have discrimination, attachment is the world. Whether you study the Buddhadharma, study the Mahayana Buddhism, or study the One Vehicle, all become worldly dharmas. Because you still have distinctions and attachments, the One Vehicle Buddhadharma has also been turned into worldly dharma; so you get polluted. If we don't discriminate and don't attach to all dharmas, then the worldly dharma is also the Buddha dharma, also the dharma out of the world, out of the world! Wearing clothes, eating rice, young children in the nursery (childhood staff - kindergarten) read "the kittens cry, dancing dog” are all teaching the Dharma out of the world for you. Out of the world like? Overcoming discrimination, attachment, must understand the meaningThis "worldly defilement" (ends pollution of the world). Otherwise, even if you are not polluted by worldly dharmas, you will still be polluted by Buddha dharma, and Buddha dharma will also become world dharma! Therefore, if you do not understand the Buddhadharma, the Buddhadharma also becomes poison, and the Buddhadharma also harms people, you must understand this meaning. Therefore, in the Prajnaparamita assembly, the Buddha said very clearly: Not only did the Buddha have no definite dharma to speak of, but the Buddha did not preach. The meaning [of this teaching] is to teach you that for all the dharmas the Buddha said, you shouldn't get attached, you should just understand this meaning, it's fine to understand the meaning, but don't accept it either. into meaning. In the Mahayana Treatise of Faith, Bodhisattva Ma Minh teaches us the basic attitudes to study Buddhism: 1) The first is "separation of speech" (left of speech): Shakyamuni Buddha preaches sutras and lectures, do not be attached to those statements. After the Buddha passed away, his disciples copied the teachings of the Buddha and became the current canon. Those words turn into words, don't be attached to words; Likewise, don't be attached to the text! 2) The second is "separation from the name of the self" . The word "self-identity" refers to many nouns and terms in the Buddhist scriptures. “Sa-di” is a noun, “world” is also a noun. You understand the meaning inside those names, don't get attached to them. 3) The third is "centrifugation of predestined signs": Talking more deeply! In other words, can all of the Buddhadharma we can think about and study? Can't be! To study is to fall into the sixth consciousness, which is Consciousness, which is contaminated, you are contaminated by the Buddhadharma! We often hear the following saying: Buddhists often say "the medical literature is free, the Buddha's three worlds are unjust" (y according to the sentence, the meaning is understood in terms of words, the Buddha's three generations were unjust): Just refer to the text to study. , explain, the three Buddhas (past Buddha, present Buddha, future Buddha) all claim unjustly, you misunderstood the Buddha's meaning! I also once said: In verse Khai Kinh question "pray the Tathagata true meaning" , I say people present mislead, should become "song prize Tathagata true meaning" (understood curved vạy reviews the true meaning of the Tathagata), or "understanding the true meaning of the Tathagata"(misunderstanding the true meaning of the Tathagata). You see: Is the Tathagata calling "unjustly" or not? That is unfortunate, contaminated by Buddhism! Too hard! Buddhism is difficult here. We have to be able to use it, not to be contaminated by it, then you have to study well, study in the right way. Studying the Buddhadharma is not contaminated by the Buddhadharma, all Buddhadharma must be reduced to the self-nature, this is very urgent. In other words, helping us to achieve purity of mind, helping us to expand our wisdom, that is the Buddhadharma. We do not attain purity of mind in our cultivation and cannot expand our wisdom, [meaning] we have studied the Buddhadharma with deviations and mistakes. Therefore, the meaning of the word "immediately contaminated" (the cessation of world pollution) is very deep and wide in scope, and must be clearly understood. If you don't, you will receive the Sa Di Precepts, and memorize the Sa Di Law Nghia finely. You've been polluted by Sa Di Luat Nghi, so it's a pity! Must know this! "Practice words" : Words are loving-kindness (love, compassion) sentient beings. Beings reincarnated in the six paths, it is very pitiful. At first, drowning in the six paths, people who don't know the truth are many, many, many! Only Buddhas, Bodhisattvas, Arahants and above can see that truth. They see, see, and then know it's suffering. People in the world are confused, confused, do not understand the truth of that truth. The Buddhas and Bodhisattvas know that truth, have compassion for all sentient beings, and try to think of a way to help those sentient beings become enlightened, to help those sentient beings realize the truth, to help them escape the sea of ​​suffering. . That is the career of Buddha, Bodhisattva, we often call "Tathagata's karma".The Tathagata's karma is the career of the Tathagata, that career is to help sentient beings leave suffering and be happy. "Leaving suffering" is breaking free from the six paths of reincarnation, that's a big deal. You say: Is there anything in the world that could be greater? Therefore, ordination is not easy! The ancients used to say: "Leaving home for non-generals and generals has viability" (roughly translated: Leaving home is not something that a general, a prime minister can do). What is General (將)? Commander of the three armies. What is General (相)? Chancellery! Because in the past it was the imperial era, so it couldn't be said that the emperor [cannot be ordained], ordinary people when their wealth reaches the extreme, the mandarin is the prime minister, the military mandarin is the marshal, his career is outstanding. They can't do this. The career of the monastic is to follow in the footsteps of the Buddha, to save all suffering beings, incomparable. Therefore, the ordained person is Thien Nhan Tu (the teacher of both heaven and human). Now, have we ordained or not? Similar or not? Can't do it, even for the practice, we still do bad things, lose to the people at home; In this respect, the monastic is even worse than the lay person. You have to pay attention and observe, why is the death condition of the monastic often not good, usually not as good as that of the lay person? In Taiwan in the past few years, lay people have stood and been reborn, sitting there, knowing before they die, I've personally known a dozen people, people I don't know, haven't heard of, there are many more! Why? Lay people study Buddhism only to seek rebirth, they don't carry the Tathagata's inheritance, but monastics have to shoulder the Tathagata's inheritance, and must dedicate themselves to shaking up the lay people and the deluded and insane. Island. We have that mission, that responsibility. Among the lay people, there is a person who is not ordained but has a monastic mind, who also carries the Tathagata's family business like the old layman Ly Te Hoa in Taiwan, reborn in a very good appearance. He was the founder of Lien Huu Nien Buddhist Association, the first group leader, like old layman Ly Binh Nam in Taichung. Their status is no different from those of the monastic, completely shouldering the Tathagata's inheritance. Our current patriarch also bears the same status, also carries the Tathagata's inheritance, does not cut his hair, but we consider her as the Venerable Master. Her body often got sick, I told her: "I can treat your sick body, as long as you listen to me, I will make sure to cure all diseases in your body. What method is that? Shave your head and get rid of any disease!" Her head doesn't hurt anymore. Headaches are caused by unshaven hair! Therefore, this small ashram of ours truly carries the mission of the Tathagata. Especially in the Dharma-ending period, all the Buddhas like Tathagatas advise us to recite the Buddha's name and seek rebirth in the Pure Land. We cultivate and study this method, spreading and spreading it is also this method, we must devote ourselves to promoting this method to be great and radiant in this era. We take it seriously, work hard, we know in this era there is a great accident. Although the number of our people practicing this method is not much, but if each person can really devote themselves to self-discipline and saving people, even if they can't eliminate the accident, it can still be mitigated. that accident. Therefore, one must seriously practice and study, seriously promote, don't make it formal, don't make it easy to look at, it's useless to do so, everything has to be done with reality, that's right. That is the "kindness of sentient beings". In addition, there are two more meanings, one is Can Sach, the other is Cau Tich. These two meanings belong to self-interest. "Meaning From" is self-benefit and self-benefit, Means Evil (ends evil) is self-seeking, Tu Te (compassionately helps others) is a benefit to others. Therefore, this meaning is very complete, interpreted in this way is broader. "Need" (diligence) is diligence, "Book" means "book warning" (remind, urge) oneself, encourage oneself. "Chairman"Tranquility is pure mind. Therefore, Buddhists do not ask for anything else, just ask for a pure, unpolluted mind; unpolluted is pure, defilement is impure. Therefore, we must pay special attention to Buddhist studies so as not to be contaminated by the Buddhadharma. The world's dharma must let go, for the Buddha dharma we also have to learn to let go, don't be attached! The Kim Cang Sutra says very well: "Dharma is high, let alone, let alone illegal" (France should still be abandoned, let alone illegal). "Non-dharma" refers to worldly dharma, "dharma" is Buddha's Dharma; Both the Buddhadharma and the worldly dharma must be put down. Now we are not saints, nor are we very sensitive in nature, our karma, habits, and afflictions are very deep. In Buddhism, we only choose to take the Pure School, only accept the Pure School, because completely without attachment, we cannot do it now, there is no way! Only attaching to Pure Land Buddhism, and all other Mahayana sutras we all let go, that's good! With our current level and circumstances, we can only do so. Firmly uphold only three sutras and one treatise, or five sutras and one treatise of the Pure School, lower the practice there. Having to beat "skills" (inferior, dull skills), we often say that we have to beat "zi gongs", [ie] die wholeheartedly to study. Are there any questions in the comment section? If there are no questions, we continue to the second paragraph. Question: When we say "generate the mind of compassion", do we wait until the mind-ground toward everyone has adjusted to be equal before we generate compassion? A: Developing compassion and compassion for all sentient beings must be done right now! If you wait until your mind is equal, then you will become Hinayana. Must do in the present, must help others, wholeheartedly help people, do as much as you can. When doing, do not accept the general, do not expect others to repay. If we give favors to others without asking for anything in return, our mind will be purified, and we should not remember to keep an eye on our hearts, "I do as many good deeds as I can, I help so many sentient beings." The taste is polluted, the purity is gone! Therefore, the Buddha taught us "the three wheels of the body are empty " [5] , we must do it, do our best, forget it when done, don't get attached. Only then will the mind be pure. The second paragraph on the third page we see the line printed higher: Second, the law of false suspicion, the ten precepts, of the wild positions. (Two: Discipline is the ten precepts and postures) This passage explains the precepts of novices. There are ten things in total. In Buddhism, especially for monastics, these ten precepts are called the Great Precepts, which must be observed. Everyone must understand: Beginners must receive the Basic Precepts, and those who have practiced for a long time must also live. Arhats and Pratyekabuddhas must also comply, Bodhisattvas up to the level of Enlightened Bodhisattvas must still comply. Not to say that someone is already a bhikkhu, already a bodhisattva, this law of doubt that a novice may not need to live anymore. [Speaking] That's a big mistake! Like building a house, building a house must first build a foundation, then build the first, second, and third floors. Build to the third floor and no longer need the two lower floors, is it possible? There is no such morality! Therefore, the Basic Precepts, from the beginning of the mind to the time of becoming a Buddha, must be firmly maintained, and must be known. In other words, the Bodhisattva Precepts may not need life. We can build a house without building a third floor, and two floors below can still be lived in. Bhikkhus may not need life; We still have the ground floor to live in. You must understand this principle! As a monk, you don't need the law of novices anymore, just like we are on the second floor, don't need to go to the ground floor anymore, right away, you will fall down! Understanding this truth, you will understand the important nature of the law of Sa Di. To tell the truth, if we do these ten things well, the bhikkhu and bodhisattva precepts can be set aside or not needed. Otherwise, it will be fake bhikkhu, fake bodhisattva, have a name and not be real, that is deceiving oneself and deceiving others. We value substance, not form. If you keep the precepts and recite the Buddha's name, you can reach the Supreme High and be reborn, you can really do it. The Bodhisattva precepts are not certain to be reborn, why? A fake Bodhisattva, not a real Bodhisattva! Must know, must understand this. Therefore, we have to really do, seriously, simply practice. The novice has ten precepts and twenty-four positions. Now we call it "majesty"are "living patterns". In our daily life, dealing with and treating the recipients, what rules must we follow? What principles? Those twenty-four subjects are rules and principles. But these things were determined by Shakyamuni Buddha when he was in the world, three thousand years from the present time. Now we are living in Taiwan, and then it was Ancient India; Therefore, our way of life is different, all ways of thinking and seeing are different from our ancestors. We must know how to understand the spirit of the Law of Nghi, understand the morality, and then apply it to the daily life of people today. Like the law, even the constitution is not an exception, it has to be revised every many years, why? It's another era. There were provisions that were only appropriate for the time, The Basic Precepts transcends time and space and cannot be changed. The Basic Precepts include only four things: Not killing, not lusting (this is for monastics), not stealing, and not lying. These four things are called Basic Precepts, transcending time and space, no matter in any region, in any era, they cannot be changed. Other things may be due to differences in time, locality, living habits, and spiritual principles, which can be modified. In China they call these things Thanh Quy. As in the Tang Dynasty, the monk Ma To Dao Nhat proposed the establishment of the forest, that is, "everyone cultivates together". Master Bach Truong established Thanh Quy, that Thanh Quy is the Precepts that are "indigenized" (ie, localizing the Precepts, interpreting the Precepts to suit the culture and rules of a country). Modernize the Precepts, bringing the spirit and immutable principles of the Precepts into the lives of modern people. It is [the master] who established a large-scale set of New Precepts for the Chinese people, which we all must abide by. Nearly one thousand four hundred years have passed since the Bach Truong era, and our situation today is no longer the same as it was one thousand four hundred years ago. Therefore, each of our ashrams, each of our temples and shrines has "Chang Tru Convention" and has rules. Those are all things that belong to the modernization, the originalization of the Precepts suitable for the masses to practice together in the same ashram, to establish a rule. we all have to comply. Nearly one thousand four hundred years have passed since the Bach Truong era, and our situation today is no longer the same as it was one thousand four hundred years ago. Therefore, each of our ashrams, each of our temples and shrines has "Chang Tru Convention" and has rules. Those are all things that belong to the modernization, the originalization of the Precepts suitable for the masses to practice together in the same ashram, to establish a rule. we all have to comply. Nearly one thousand four hundred years have passed since the Bach Truong era, and our situation today is no longer the same as it was one thousand four hundred years ago. Therefore, each of our ashrams, each of our temples and shrines has "Chang Tru Convention" and has rules. These are all things that belong to the modernization, the originalization of the Precepts suitable for the masses to practice together in the same ashram, to establish a rule. In particular about Taipei city, the rules of each temple and temple are not the same, the Chang Tru Convention of each temple is also different, [as long as] it is suitable for our own learning and cultivation situation. Those rules and conventions all belong to the Law of Nghi, so they must be understood. Without understanding this truth, we cannot smoothly implement those Disciplines. Therefore, we must read them, study them to understand where the spirit is, to understand their principles and principles. Heavenly Law School (The First Heaven is the part of the Precepts) Sa Di Luat Nghia is divided into two parts: The first part teaches about the Precepts, the second part teaches about Posture. Next, first of all, talk about the Precepts section. Precepts are fundamental, because Precepts are attained to Concentration, and Posture is to support the Precepts, they are the rules in everyday life. We must clearly perceive the two words Precepts and Laws. On this page, the countdown is the fourth row, [indicated]: “Prohibition against precepts, Law is law”(Gender is forbidden, Law is law). The word Precept only for "forbidden precepts", ie prohibition. Buddha taught us what not to do, what to do. Therefore, in the Precepts, it is divided into two large categories: One is the Precepts (things not to do), the other is the Practitioners (the things to do). Buddha taught us what to do, we must do it, not doing is the Brahma Precept. Buddha does not accept to do, we should not do, that is Tri Precepts. If you don't let you do it, if you keep doing it, you'll break the precepts. Teaching you to do but you don't do is also breaking precepts! Therefore, the Precepts are of two types: One is forbidding, the other is teaching what you must do. The law is that after you have broken the precepts, like judging you for a serious or a minor crime, that's the law: Use the law to judge whether your crime is serious or minor. It's called Law. Next is the explanation: " Prevention of evil, write Precepts, judge with contempt, declare - value - maintain - commit to write the Law " (Preventing wrong, stopping evil is Precept. keep, commit, called Law). What is gender? "Room is only evil". What is law? Judgment heavy - light, Khai, Gia, Tri, Pham, is the Law. You just need to remember these two sentences carefully. Here must explain the "Khai - Price - Tri - Pham". Each of the precepts is alive, the method of keeping the precepts is different, not the same, this must be known. That is the Buddha with respect to the different roots of all sentient beings, but the scope of Khai - Price - Tri - Pham will be shallow, deep, wide, and narrow. Like we teach students, for elementary school students we have to be very strict, why? Because they do not understand the matter; If they don't teach and strictly control them, they will cause trouble and be harmed. As for high school students, they have gradually come to understand, so they loosen the management rules a little bit. Up to university students, they have the ability to distinguish right - wrong, understand the benefits - harm, the scope of teaching and controlling them is expanded even more. The Buddhist precepts have the same principle. For new ordinary people, must strictly control, very harsh. In Buddhism, such as Theravada Buddhism, strict control, very conservative. For Mahayana people, it is relatively easy. Why? Mahayana people have wisdom, have the ability to distinguish truth from hope, have the ability to distinguish between right and wrong, right and wrong, good and evil. Wait until you clear your mind, see nature, Kien Tu, Tran Sa are all clean, ignorance can also break a few products, then enter the realm of Hoa Nghiem, "reasoning no obstacles, no obstacles" , until then. This precept can be really upheld to complete purity. Perfectly pure, is it still upholding the precepts or not? Still uphold the precepts! As we often say: "Treat but not maintain, not maintain but maintain".He enters this realm, naturally without making mistakes, without mistakes. In terms of generals, Bodhisattvas still seriously maintain like that to set an example for new learners, that is, "practice" as mentioned in the above section. That person himself has attained Non-Consciousness, why should he still keep the precepts like that? Let the beginner see, let the beginner see that the Bodhisattva always keeps the precepts, then we can't keep the precepts! If not, Bodhisattvas do not uphold the precepts, what do we do to keep the precepts? Causing the opposite effect, the opposite effect for elementary students is not compassion! Therefore, the Buddhas and Bodhisattvas also uphold the precepts, very strictly, so that the beginners can see and understand that they are indeed "reasoning the unobstructed, the unobstructed", they do this as a practice. They have completely cut off all evil, evil is no more, everything they do belongs to Hanh Tri. "Declaration" is the opening of the predestined, the word Duyen means the condition. Under certain conditions, it is possible to declare precepts, open precepts, but not break precepts! If you don't aim for those conditions, the Buddha strictly forbids you to do it, just say that you broke that precept! If under certain reasonable and reasonable conditions, you break that precept, it is not called "breaking precepts" but "opening precepts". Taking precepts is not a sin, not only is there no crime, but there is also merit. An example is given in the Buddhist Sutra Theory of the Sangha [6] , the book Phap Uyen Chau Lam, The Essential Book of Chapters [7].There are also citations. At that time, there was a king who was very impatient, most of the cooks cooked food that was not good, the king was not satisfied with the food, and tried to kill the chef. That day, when the Lady was observing the Eight Quan Trai Gioi, seeing that situation, in order to save the chef, she specially put on gorgeous makeup, advised the king to sing and dance, hoping that the king would change his mind. Change your mind, forget about it. Therefore, her Eight Precepts on that day were completely destroyed. Is that breaking the world or not? Because she wanted to save a cook's life, because to save a person, that action belonged to the precepts, not only breaking the precept of not being guilty, but also having great merit. This passage is very detailed, we don't remember very well, probably in the commentaries there is a story about this Bat Quan Trai Gioi. Therefore, must understand what is "declaration of precepts" (conditions of precepts)? If you don't have a predestined relationship and want to find an opportunity [to break the precepts] yourself, that's wrong! That's breaking the precepts, not the precepts! Therefore, this story of Khai or Gia must have wisdom to judge. Yesterday afternoon, an old friend invited me to have dinner, I didn't know it was his birthday, came suddenly. It's not too bad that I brought him some sets of the Infinite Life Sutra yesterday, wishing him an immeasurable life, also very good! During the resistance war, he encountered the following: The three of them carried out secret work in Nanjing, and were discovered by the Japanese gendarmerie (police). The Japanese Gendarmerie pursued them. They ran to the temple outside the Chinese gate of Nanjing, and while the temple was holding a Dharma assembly, the three of them ran in to ask for help from the old monk. The old monk was very wise, and immediately told them to shave their heads, wear a navy robe, and join everyone in reciting the Buddha's name. Therefore, when the Japanese gendarmerie arrived, they could not be found, the three of them kept their lives intact. After the victory [against the Japanese], thinking of the old monk's life-saving grace, they set up a very lavish drinking party to invite the old monk to express their gratitude. The old monk also came; When they arrived, they thought that the monk was a vegetarian, but here there are chickens, ducks, fish, and meat piled up, all salty, really fatty alcohol. Unexpectedly, the old monk was extraordinary, the old monk suddenly sat down, didn't ask anything, raised a cup and happily drank with them, making them in awe, very touched. That's called opening precepts, opening precepts, not breaking precepts! The old monk didn't mean anything, but he knew that they were sincerely grateful, not at all joking about the monastic; therefore He satisfied them, and made their hearts glad. This is predestined, must understand this. There are many home-based initiates who study Buddhism by themselves and develop vegetarianism, but the family members do not study Buddhism. Having received the bodhisattva precepts, should he cook meat dishes for his parents to eat? Having said that cutting meat is also against the precept, this is not wrong! You make offerings to your parents, when your parents still don't believe in the Buddha, that is "opening a predestined relationship", not breaking precepts. You have to come from this place to touch the people in your home. If you want to move people, you must first make them feel good about Buddhism and be happy about the Buddhadharma, then you can move them. If you "do it this way is not right, it is also not right to do that", tell them: "You eat living beings, in the future you will have to pay for your life".The more you talk about family members, the more troubled they become, the more angry they become. Not only can they not teach and embody them, but on the contrary, they also create a lot of verbal karma, so that's a big mistake! Such is the lack of wisdom. You go along with everything, people feel that Buddhism is good, Buddhism is really good! After a while, they will gradually be able to touch them, must use wisdom. The time is long or short depending on your skillful means, but also on the good roots and merits of your family members. Therefore, it is necessary to have patience, to have means, to do so. Naturally, people will turn their heads, will turn to good, thousands of people cannot rely on themselves to study Buddhism but oppose their family members, doing so is wrong, completely wrong. Buddhism is established on the basis of filial piety. The first sentence in Tam Phuoc is "filial piety to parents, service to the chief teacher". The first sentence is "filial piety". Therefore, one must have wisdom, one must have skillful means, one must have a patient mind to persuade family members, and decide not to oppose. Before people do not understand clearly, do not understand, people should do whatever they want. While being obedient, we have patience, wisdom, and methods to gradually transform them, that's right! This is called true filial piety! "Price" is a prohibition, the decision must not be violated. Therefore, you must understand Khai - Price to be able to maintain the precepts. Whenever you should declare but do not declare, it is also called breaking the precepts! When should Price without Price is also called breaking the precept! Enough to see that the word "precepts" is easy to say? Sticking to the precepts is not the same as keeping the precepts, the precepts are all alive. If you don't understand the Precepts, don't understand why the Buddha laid them down, where is the intention, what is the moral, how can it be applied in everyday life? In our daily life, there are favorable circumstances, there are adversities, those realms are very different, in very complicated and complicated situations, how to apply this precept? That is Khai - Price. You clearly understand Khai - Price will apply flexibly, vividly, apply very fully, self-benefit, benefit others, that is the precept. Therefore, [Keeping the precepts] is not a simple matter. Not clinging to the precepts is to uphold the precepts, you have done the complete opposite, gone wrong! I just gave an example: The old monk who followed everyone also ate meat and drank wine, they were very touched, for the Buddhadharma really aroused a heart of reverence, knowing that the monk was great, who Unusual renunciation, dozens of them were all saved. If that old monk follows the concept of keeping the precepts as everyone has said, how can alcohol be drunk? Must leave now! That's right, it's not wrong, I seem to be very disciplined myself, but it makes people have a bad impression of Buddhism, with the impression of rejection, that's wrong! Therefore, Khai - Price - Tri - Pham is very important, if you don't understand, don't discuss the precepts. Definitely understand this. We're just talking here today! Question: Is it true that each precept has Khai - Gia - Tri - Pham? Answer: That's right! Now you clearly understand Khai - Price - Tri - Pham, respect; Later in each of the precepts there is an explanation. First of all, it is necessary to build a concept, understand that maintaining precepts is not at all like the kind of precepts that people often say, keeping them like that will result in Buddhism being destroyed in this world. Question: If you don't take the precepts, there's no problem, when you take the vows, there will be a lot of problems, how should I do it? Answer: That's right! Therefore, one must seriously study the Sa Di Law of the Crucible, and definitely understand it. You understand this book well, what questions people ask you, you can answer them, and understand which cases are appropriate, and how you should do it yourself. Part 2: Fourth paragraph, sixth page: Fourth, the old town Sa Di was in the world, living in the Ten Precepts. Posted by Tuc Tuc. Kim's name visor Sa Di, children's duty to receive precepts. Fools are ignorant, crazy fakes are uneducated, mean thinkers are level, high hopes are high, herons are cool! (Fourth, therefore, novices have their hair cut, first take the ten precepts. Then, when they are ordained, they are ordained by Tu Tu. Now called as novices, they are obliged to receive the precepts. The ignorant do not know, the crazy people despise them. If you don't study, you try to study around, dream high, it's also very touching!) When we practice and study, whether it is sutras, laws, treatises or records of the ancestors, those who know how to learn will extract the important instructions, just like the great master Hoang Nhat quotes [the scriptures that make up] the series of Van Tinh Episodes. , he copied the teachings in the sutras, treatises, records to treat his own illnesses and habits. Each person who has a green star is also hardly the same because each person practices different qi. Which habit is the heaviest, if this saying refers to our illness, we then record it, often see it ourselves, often use it to reflect, review, correct and innovate, that's called "true cultivation practice." ". In the Vinaya, the instructions for dealing with habitual habits abound; Therefore, when we read this sutra and comment on it, we must know how to extract it, copy it into a small notebook by ourselves, that is "true practice". This paragraph is about newcomers. "The world " means to shave, to cut down the hair. When ordained, "first life of the Ten Precepts" (first of all, the ten precepts). This is exactly as it was said in the previous section: It is education for students who have just entered the Buddha's door. Learning to be a monastic disciple of the Buddha, one must strictly adhere to the Ten Precepts, and there are twenty-four Postures in the back. The twenty-four subjects of Majesty are the rules we have to follow in our daily lives, that is the norm (rules, patterns) of life. If you have that training base, then you will be able to receive the Precepts [8] and become a Bhikkhu. In the previous section, we said that the time to study Sa Di Gioi was five years, and now we are ordained (ie Tam Dan Dai Gioi [9].) life is always one time. Before, it wasn't like that. In the past, the Samaritans, the Bhikkhus, and the Bodhisattvas were separated by a very long time, not living at the same time. If you can't keep life, then what's the difference between teaching you to create bad karma? Therefore, it is necessary to study the Sa Di Precepts for five years, to study very similarly, to be very disciplined, and then to receive the Precepts five years later, that is, the Bhikkhus, the Bhikkhunis, and the Bhikkhuni Precepts. It would take another three years before he could apply for the bodhisattva precepts. Keeping the Bhikkhu Precepts very well, expanding one's mind, practicing the Bodhisattva path, that is correct. Just like we go to school, novices are elementary school, monks are high school, bodhisattvas are university, are three levels, must have the same distance, cannot study elementary, high school, University at the same time. There is no such morality! We must understand this. The "second" (next) is the second stage, then "posting the life of the instrument" : "The old man" is the Tuc Tuc Gioi. This sentence teaches us to practice (the order of practice) must be orderly. "Golden name vi Sa Di" (now called Sa Di): Now that we have just stepped down to become a monk, it is a Sa Di. "The duty to receive the precepts" : The duty is the duty, "the life" is to uphold the dharma precepts mentioned in this sutra, that is, the Ten Precepts and the twenty-four Postures. Regrettably, "stupid people don't know " (stupid people don't know): There are many people who have completed the precepts, and the Three Dan Great Precepts have completed their lives, not knowing what the Precepts are. Life on the surface, but in fact does not understand the content, so "real name is not real". " Crazy people who are ignorant of children" (The crazy people who despise and don't study): "Crazy people" are those who are crazy about wisdom, who does the word "wisdom" refer to? [He thinks] these precepts are petty and unimportant, even if he knew them, he would not follow them. "Convenient to think of the same level" (attempting to study again). One side is stupid, the other is crazy, ie hysterical! Not seriously studying, and still studying wildly. "Leadership" means that he or she is ordained as a bhikkhu or as a bodhisattva. If you study at the first level, you have not yet cultivated, so you want to study at the second and third levels. The second level is the Bhikkhu Precepts, the third level is the Bodhisattva Precepts, he wants to live to the fullest. That is "equal". “High ambition” : This is what the world calls “high and far away”, unrealistic! Therefore, the sutras say "the heron is good!" (also worth the feeling!): “Kai” means feeling, lamenting. People who truly understand these phenomena see these phenomena with great emotion. Because this edition is not numbered, the chapter numbers are in order, still used in the original. Originally, each sheet consisted of twenty lines, ten lines on the front and ten lines on the back. We take twenty lines as a unit to say, like the eleventh line says the second page. We use this method to make it easy for everyone to find. In the commentary there are two very important sentences, here I remind everyone to pay attention. Please see the twentieth row of the sixth page, the last row. Let's look at the third word onward: "Hoc Ky Van: Young children listen to questions, learn to be unprofessional" (Thien Hoc Ky [in the book of Le Ky] says: "Children listen but do not ask, do not learn overflowing." lan"). This is a quote from the Astrology of the Book of Le Chronicles, the meaning is completely similar to the things mentioned above. "Fake cub"If you are a novice, you must follow the rules and have no opinions. As the teacher teaches, that's how we learn, we must definitely follow the rules and do it in the right order. This is very important. Before, I told you: In the past, I studied with Mr. Ly; Before studying with him, I studied with Master Zhangjia for three years. Mr. Ly did not accept it at all, [telling me] to give up the whole thing and learn from the beginning. Due to what cause? What he studied in the past, he had a standard, the proverb often said "first enter the vi master" (what you learn first is the main), people already have prejudices. When we hear that the teacher is different from Master Zhang, we will have doubts and want to ask. Therefore, the teacher said: "What you have learned before, I do not accept" . In other words, just listen to the teacher, there is no room for doubt! What was learned before was not accepted, completely discarded. Honestly, obediently listen to what you should. Thus, it will be possible to achieve. Currently, the difficulty is that because of the current freedom, democracy and openness, no one can limit anyone, so learning a lot, learning a lot. Listen to the teacher's words, there will be comparisons, this is very troublesome. So, what should a novice learn? Do not study the Church. Teachers can discuss. Buddhism advocates research and discussion, hope you will raise questions to study together. However, novices do not study the Teachings, nor do they learn the Interpretation, the new learners must study Concentration, that is, to learn to purify the mind. In other words, if you have doubts, discrimination, and prejudice in your mind, you will not attain Concentration. So the goal is here. We have just learned the Buddhadharma, then we must devote ourselves to Dhyana. Precepts are "tricks" (methods), by virtue of attaining Concentration, the goal is attaining Concentration. Dac Dinh will be enlightened. Previously, the teaching style of Confucianism was similar. Their method is also meditation practice; Nowadays we rarely hear about it, [but in] the past, when I was in Primary School, when I was in Middle School, the teachers used to talk together. We still hear teachers say that students have enlightenment, still hear it like that, now it seems that we don't hear it like that anymore. "Enlightenment" is talking about a person with a pure mind and ground, who can "enlighten" (understand), in Buddhism we call "enlightenment". There is small enlightenment, there is great enlightenment, then it is really effective. The purer the mind, the higher the enlightenment. The Precepts of Sa Di is the Primary School in Buddhism, the only teaching principle is Concentration, to help you cultivate a pure mind. When the mind ground reaches a certain level of purity, the Buddha Dharma is called "dharma weapon", which also means "he has the right to receive the Buddha's teachings". Because of this, I know that: Those five years of novices are completely preparatory work, the basis for studying the Buddhadharma, is a preparation to practice and study the Buddhadharma, the Buddha Dharma used such a long time to create that educational foundation. The foundation has been built firmly, you will become enlightened by listening to the sutras, you will receive enlightenment, if you meditate, you will attain Concentration, and when you recite the Buddha's name, you will gain One Mind. Now, we can't attain enlightenment when we study Buddhism, we can't attain Concentration by studying Zen, and we can't attain One-Mind by reciting Buddha's name, what is the reason? It is because learning is rampant, not building a thorough foundation. [Thus], you will understand the very important basis. If we want to be successful in the future, to have our own achievements as well as to be able to help others, to transform ourselves, our base must be very stable. This must depend on your own efforts, self-enlightenment, and serious self-study. Because in this era it is not possible to have a strict teacher to urge and instruct as before, the whole society has moved into democracy, freedom and openness; Therefore, it is increasingly difficult to [build] an educational institution [for oneself], one must completely rely on one's own good roots. I have my own good roots, understand this by myself, automatically, spontaneously, can't rely on the teacher's prompting and instruction anymore! The teacher sees you automatically and spontaneously, of course, he is very happy. He will do his best to help you. If it can't be spontaneous, it can't be done. Must know this! Go to the tenth row on the seventh page again, the last sentence: "Buddha Tripitaka Sutra", [meaning] this is exactly what is written in the Buddhist scriptures: "No first learned Hinayana, later learned Mahāyāna , falsely. Buddha's disciples" (If you do not first learn the Hinayana, then you will learn the Mahayana, you are not a disciple of the Buddha). This sentence discusses the order of study. First learn the Hinayana, then study the Mahayana, that is, according to the right order, practice according to the lang class, thus being a disciple of the Buddha. Listening to the Buddha's words, respecting the teachings of the teacher, respecting the teacher, respecting the Way, that is a disciple of the Buddha. After Buddhism was transmitted to China, in the early stages of the Sui, Tang, and Hinayana dynasties, there was a period of prosperity, but the time was very short, not long. Later, the Theravada Dharma disappeared completely in China. Currently in China, the Hinayana sects such as the Shinto School [10] , the Koshazong [11]has turned into a historical noun, the Hinayana ashram is no longer seen. In the early stages of the Tang dynasty, there was still, and later it was gone. However, the Hinayana sutras in the Tripitaka can be said to be quite complete because currently comparing the Theravada Tripitaka to the Hinayana sutras in the Chinese Tripitaka (we do not do this work, someone otherwise, they told me) only differs from our Hinayana scriptures by more than fifty-two volumes. In other words, those fifty-two sets are too small! The Hinayana Sutras are very short, about one or two thousand volumes. Between one and two thousand sets of sutras [of the two collections of Han Truyen and Nam Truyen] there is only a difference of fifty-two sets. Therefore, we can know that we have translated the Hinayana sutras quite fully. But now that the Hinayana sutras are not read by anyone, we study the Hinayana sutras as the basis, Of course, there is no need to read the entire Hinayana sutra. Mahayana is divided into sects, and Hinayana can also choose to read. In the past, when we asked to study in Taichung, Mr. Li also selected a dozen Theravada scriptures to teach us, and that was enough. As we are now reading Ananda Sutra Buddha Cat Hung Sutra, that is the Hinayana sutra, the Hinayana sutra can choose a few to read. The Hinayana died in China for a reason. That is because the ancients read books of Confucianism, Chinese Taoism, Confucius, Lao, and Trang. The things Confucius, Lao, and Trang said were indeed no less than Theravada. In other words, replaced by Confucianism, Chinese Taoism. Therefore, to enter Buddhism from Confucianism and Taoism, there is no need to study Hinayana Dharma, directly enter Mahayana, such is the principle. In the past, the Sutra Store in the monastery (now called Do Thu Quan) not only had Buddhist scriptures but also the scriptures of Confucianism and Daoism, all of which were available. So, where in the world did the educated person go to read books? Where to keep so many books for them to read? Monastery! We read Pham Trong Yem Truyen, Nghia Dien Ky [books] about Pham Trong Yem's biography. Pham was born at a young age as a young Tu Tai who read books at the monastery. In the monastery, there were a lot of completed books, almost anyone who read books at that time could find anything in the temple. Therefore, the Tang Kinh Lou is the library. The monastic people all read Confucian books, the books of Confucianism they all read, read and spread through the books of Dao Gia, all of them are well-versed in it. Reading books at temples, Not only is it very convenient to find books, but if you have any doubts, you can also ask a shaman. Both worldly dharmas and out-of-the-world magicians are knowledgeable, can guide, and can help people. Therefore, temples and shrines are schools, different from the present, different! This is the reason why Theravada is disappearing in China. But to this day, Confucianism books are not read, we don't watch Daoism books, but we despise the Hinayana, just study Buddhism and go straight to the Mahayana, and have not achieved any achievements with the Mahayana for the rest of our lives. good? If we say achievements, it is as Master Thanh Luong said: "Growth wrong views".Master Thanh Luong said so. Now, to make it a little easier to hear, the rich knowledge of Buddhism helps that person to speak flexibly, to help him or her write. Other than that, with respect to virtue, cultivation, purity of mind, and wisdom, he has absolutely nothing! Therefore, we often see people studying Buddhism, whether monastic or layperson, when they have not yet mastered the Buddhadharma, they are very honest, very devout, but understand a little of the Buddhadharma and then become arrogant and conceited. Usually other people, that's wrong! Not only is it wrong to study Buddhism, but it's also wrong to study Confucianism! You see the Confucianism said very well: "Educated in a period of time, peace of mind"(at the time of deep learning, calm temperament). Where should one's education come from? If his mind is peaceful, he will be educated. Writing is a brilliant writer, preaching until the flowers fall, but in the heart of pride, conceit, jealousy, anger, is he educated? There is no education, it is shallow knowledge! If you want to practice and study the worldly Dharma, why have you come out of the world? Due to the loss of the basis, do not follow that basis to study! In the past, Confucian elementary school students studied the book Five Kinds of Di Quy [12] compiled by Tran Hoang Mau in the old Qing Dynasty. In the past I have told people to read; Therefore, we can see that the teaching principle of primary education in ancient times was indeed the practice of concentration. When I was in Taichung, Master Li chose this book as a must-read reference book in self-cultivation. In the past, I bought a lot of copies of Ngu Chung Di Quy, bought two or three dozen copies, one for each person, it was released before, now I can't see it anymore, I see it in the bookcase. This book doesn't exist at all. If you are not good at teaching young children, their small heads will also think about things. How to teach them to practice samadhi? Of course, you can't force them to sit still. Young children who cannot stay still can be taught to memorize books. Belonging to the book is to practice Dinh? [As long as] memorized the book, it can't think wild. Therefore, the Four Books, the Five Classics, the Hundred Families, all of them teach them to memorize, not explain. In the past, from the age of seven to twelve years old was Primary School, all things learned in Primary School were cleaning [13], reciprocal, is all about learning how to be human, how to speak. Primary education focuses on virtue, language, every gesture and action must have rules, speech must be moderate. Because of such training, those eleven- or twelve-year-old children are very similar to adults, they also have dignity, every gesture is mature. It is education on how to live, nurtured from a young age. "Small City Weak Nature"(Practice from a young age, so it's like innate). Cultivate practice from a young age, so it's like being gifted. From a young age, he has been trained in life education, how to serve his parents, how to behave with his elders, the relationship between people and people is taught very clearly, the division of roles is very clear, understanding. be celebrated. That is the real basis of an orderly society, a harmonious family, and a peaceful society. In addition, reading books, reading books must be memorized, teachers must teach each sentence. Because ancient books did not have punctuation marks; When reading, the teacher gives it punctuation marks. Currently, you see [the works] in the Four Book of Complete Books without punctuation symbols. Therefore, when reading, the teacher must use a red pen to advise [14]sentence by sentence, teach reading sentence by sentence. That's because in the past, books were not divided into sections, [each paragraph] had subtitles (sub-titles) like today. For example, our Sutra of Infinite Life is divided into forty-eight paragraphs, each with a title. In the past, there was not, this way was set up by later people. Therefore, the teacher must teach to read each sentence, and then urge the children to memorize it. Previously, the standard of reading a book was to read it up to ten times but not memorize it, it means that the child cannot teach [so], he has not received it. Then how? Each person has a different gift. In the past, in each class session, a child with good talent, quick and intelligent nature, could teach him a little more each day, maybe let him learn ten lines, learn twenty lines. Twenty lines is one page, each of our pages is twenty lines. When he reads those twenty lines ten times, that child is certain to memorize, that is, with his strength, he can teach him twenty lines. If you don't memorize it 10 times, reduce it, teach only ten lines. If ten lines still can't be memorized, teach five lines. Five lines still can't memorize then teach three lines, use that method. Therefore, a teacher usually teaches ten or twenty students, Each game reads a few lines differently depending on the ability of each child. If he has memorized it five or six times, then he is a child with a good destiny, you must urge him to study a hundred times, read aloud, then he will never forget. The younger one, whose aptitude was a little worse, was bound to have to read it ten times before he could memorize it, then the teacher had to urge him to read it two hundred times. Therefore, if you have a slightly inferior root, you have to be diligent and have to learn more; as the saying goes: If you are a little bit worse, you have to be diligent, you have to learn more; as the saying goes: If you are a little bit worse, you have to be diligent, you have to learn more; as the saying goes:"One man's power, one decade's cost ", [that is] one is fine once, we have to work ten times, use diligence to make up for our clumsiness, teachers urge students to learn more times. The next day in class, before class, you have to repeat the previous day's lessons one at a time before studying today's lesson. Thus, every day you have to review the previous day's lesson, every day you have to rehearse the previous day's lesson, bringing back what was taught last time. Study to the end of that book, have to re-read the previous sections one at a time, then let you learn something new. Therefore, day by day, we must repeat the book and keep it in mind. The book definitely does not teach, has no meaning at all, young students do not understand that principle, the purpose is to train concentration and memory, so this method is used. Roughly, by the age of twelve, whoever had a good destiny had already read the thirteen sutras [15] and read the works of the dead. The works of the deceased must be selected. Then he also studied a part of History, ie reading twenty-five histories. Those twenty-five histories cannot be read in their entirety, so they have to choose either to read the Cuong Giam Di Tri Luc [16] , which is a book about the outline of Chinese history. If you are a child with a high and basic destiny, then read the Thong Giap Lam collection [17]Everything must be recited. From the age of seven to twelve, the whole thing was completed. You ask him which question is in which book, what page, what line he knows. That's right, it's fine. It does not start thinking, the mind is fixed. Therefore, in the past, when the ancient people were twelve or thirteen years old, their minds were very pure and very concentrated, because they used this method to train. It's very difficult now, the situation is too bad. Today's children all watch TV, play video games, tell them to memorize books they can't do: "Everyone goes out to play, ask me to read books alone!", so he didn't do it. The current situation is different, too different from the teaching situation in the past. [So] you understand why the ancients can be enlightened, why they can achieve results. People today are very intelligent, all circumstances are better than before, why can't you be enlightened after practicing for decades, can't realize results, now you can see clearly, you understand the disease that develops? where was born. The ancients respected the teacher, how did the teacher teach his students, honestly read books, honestly memorized books. Therefore, the primary stage is learning concentration. Learning Hue, what is Hue? Reading and reading very well is called Basic Knowledge. What is Basic Wisdom? The Prajnaparamita Sutra states that it is "Innocuous Prajna" , and ignorance is the Basic Knowledge. First of all, it is ignorant, everything is memorized, we do not understand anything, it is completely memorized. In ancient times, schools did not have a high school level, after finishing primary school, they immediately went to Thai Hoc, now we call Thai Hoc University. At the end of primary school, at the age of thirteen, he entered Thai Hoc. What does Thai Hoc teach? Lecture, study, discussion. For example, explaining the Four Books, studying and discussing the Four Books, not reciting, is purely explanatory. The ancients said "reading is fun" , so happy! The explanation is that the teacher leads a group of students to go on a daily excursion to the mountains, "there is something that students have to work hard on", the teacher sat in the car, the students had to push the cart for the teacher, prepare wine and food to travel. Why? Teachers and students have already memorized those books, everyone doesn't need to bring books. Lecture to the few chapters, to the few pages, while walking, researching, discussing, hanging out for two or three months, that course is finished. In the past, learning was fun, not painful as it is now, [the learning process] was divided into two stages: The first stage was memorizing books, the second stage was explaining. When I was young, I didn't understand things, so I specialized in memorizing; At the age of thirteen or fourteen, wisdom expands and can be studied and discussed. That way of teaching is indeed much smarter than the current teaching method! Since the establishment of the Republic of China until now, the traditional Chinese way of teaching has been abandoned, choosing the Western education way, it's worse. Basic Tri is not available, Hau Dac Tri does not need to be discussed anymore! Basic Tri is ignorant, Hau Dac Tri is Unknown (nothing is unknown). You see it in the way of teaching before: Children are only ten years old, less than twenty years old (at the age of twenty, they will perform the Gia Quan ceremony, ie the hat ceremony), pass the Bachelor's exam, pass the Doctorate (Bachelor of Science). is the exam in the province, the doctorate is the exam at the national level), is often sent to be a mandarin, at the age of ten, he has become the district chief, is the Thai Gia district (he is the district mandarin)! People take care of layered, rational governance. Now the children are ten years old, do not know anything! Different methods and modes of education have different effects. In Taiwan, Mr. Truong Linh composed the song President Ky Niem Ca is also a devout Buddhist. In the past, when I preached the sutras, he and his wife would come to listen every session, never missing a session. Now both of them are gone. Layman Truong Linh at the age of nineteen became district chief, [among those who] served as district chief under the Republic of Korea, I'm afraid he was the youngest. That is different teaching and education, different methods; so we understand in the past that Confucian and Buddhist education was good, too good! If you follow that method and study, it can be said that those who are gifted from middle to high can achieve success. Throw it away, don't follow that rule, don't follow the rules, it won't be square - round [18] ! Make sure to follow the rules! Do we need to start learning from Hinayana now? This issue is very serious, must build a foundation from here. Therefore, we forced everyone to read the Four Books, I set out seven subjects for the Pure Land initiates. Of those seven subjects, three are the basis of our School: The Amitabha Sutra, the Amitabha Sutra, and the Universal Virtue of Prayer, that is, selecting the three most important sutras in the five sutras. I made such a choice, not discussing but agreeing with Ha Lien Cu and Hoang Niem To. We didn't negotiate in advance, I picked those sets, they chose them too. In addition, add four equivalents of the Hinayana sutras. Regarding the Hinayana sutras, we chose the Ananda series of Buddha Cat Hung Sutra; In addition, we chose the Four Books of Confucianism in China, Lieu Fan Tu Huan and Sensation Thien Vang Bien. Combined, there are a total of seven categories. Confucianism, Buddha, Dai, The Hinayana is all there, the quantity is not much. Really penetrated from these seven subjects, enough for us to use for a lifetime! After that, honestly reciting the Buddha's name, seeking to be born in the Pure Land, no one failed to achieve. We chose two sets of books Lieu Pham Tu Huan and Sensing Thien Vung Bien instead of Precepts. Of course, people nowadays develop a mind to learn Sa Di Law Nghi Luat Luat which is extremely difficult to have. If you follow this set of Sa Di Law Sutras and study, in other words, we can ignore Touching Thien Vung Bien and Lieu Pham Tu Huan, one set of this Sa Di Law Nghi can replace the other two sets of books. , we must seriously study this law. But I hope everyone must be familiar with the two sets of Induction Thien Van Bien and Lieu Pham Tu Huan, why? They can help fellow initiates at home, and can be popularized in society. Especially, Lieu Pham Tu Huan, Touching Thien Vang Bien were all written by the Chinese. Chinese people reading Chinese books will feel especially close, please accept and uphold. We must understand, must know this. Therefore, Master An Quang did not uphold the Precepts, but instead oriented towards the broader society to uphold Lieu Pham Tu Huan and Sen Thien, obtaining very good effects, making people understand cause and effect, deeply believe in cause and effect. fruit, the evil practice good. Lieu Pham Tu Huan teaches you to perceive cause and effect, to deeply believe in cause and effect. Touching Heaven teaches you to cut off evil and cultivate good. Touch Thien writes about the standard of good - evil. In other words, the motto of these two books is "Do not do evil, do good . " The Sa Di Law Sutras also belong to this category. Like some important sentences, we can remember a few sentences. We often use those sentences to reflect and review, that is true cultivation. We look again at the next fifth passage: Five: Human hands, Decalogue, summary of language books. (Five, due to keeping the Ten Precepts, summarizes a few words) Because the above principles are the standards of Buddhist teaching, the principles of Buddhist teaching; Based on these principles, taking the Ten Precepts as the standard, adding simple explanations, it is called "Commentary". Grandmaster Lien Tri composes a summary, Grandmaster Hoang Tan prepares a detailed explanation. Thus, the comments below are those of Master Hoang Tan [19].additional annotations. Master Hoang Tan was from the Qing Dynasty, afraid that we would still not be able to understand the meaning of the Sutra when we see the Compendium, and do not know where to start. Therefore, He explained it to us in detail. We see Master Lien Tri composing a very brief Compendium, not many pages long, and see a lot of comments on the Sangha (additional footnotes) section. The lines printed in the "cool" style were all written by Master Lien Tri, that is, the Compendium. The lines printed one word low are the words of Sangha of Master Hoang Tan. Luc, history butt study tri department direction. (Six, let the novice know the direction) "Study" means elementary school. We beginners know the direction, know the principles of cultivation, know where to apply the effort from. This is very important indeed. Seven, benevolent, fake renunciation, intentional compliance, kidney violation. (Seventh, good-hearted people leave home, devote themselves to comply, be careful not to violate) This passage is extremely urgent. All three sentences are very important. "Good heart " is the righteous mind, "renunciation"for the end of birth and death, for the sake of living beings. That is goodwill to ordained; but not because of escaping reality, but not because of being in the world being beaten up by all kinds of things, [because of failure, but leaving home] is called "negative". Not so, the goodwill of leaving home is positive, with respect to the Buddhadharma, there is a good level of understanding and enlightenment. Of all the professions of the world, we choose this one, we know that of all the professions present, this is the most dominant. This is the karma of enlightenment, the karma of willow birth and death, coming out of the three worlds, helping all sentient beings to enlightenment, helping all sentient beings to die birth and death, and leaving the three worlds. This karma is the greatest, most positive karma. We are committed to pursuing Buddhist education, absolutely not negative, absolutely not avoiding social reality, Of course, it is true that there are many people who go forth from the home life to escape social reality, creating a lot of misunderstandings for others. These people we do not discuss; And why do we leave home for ourselves? We clearly understand, we realize that this education is good, valuable, should be spread to be radiant and large, unfortunately no one does! If no one does it, people don't know, don't understand, don't realize. We understand, fully understand, realize that we ourselves have to shoulder the responsibility, seriously make efforts to do it well. That's why we left home! With such a mind, you must definitely respect the teacher. We read this book, then Master Lian Chi is our teacher, Master Hoang Tan is our teacher, we must respect their teachings in this book. We must respect the teacher, respect his teachings, pay attention to the study and practice of medicine. That is respect for the teacher. Therefore, one must "observe with intention" (deliberately comply), using the will to urgently observe and serve. "Be careful not to violate" (be careful not to violate): Not to contradict, not to violate the teacher's instructions. Continue reading the eighth paragraph: Eight, of course, the post-vigilance of the precepts of the Bhikkhus, the basic precepts of the Bodhisattvas. (Eight, then nearer is the ladder for bhikkhus; far away is the basis for bodhisattva precepts) These are the three stages. If the basis in the first stage is not good, don't expect the second stage, the third stage needs no more talk. Therefore, it is necessary to practice skillfully at this stage to receive the bhikkhu's precepts. The precepts of bhikkhus practice well before they can receive the bodhisattva precepts. These are the three stages, the three rungs of the ladder. We are true practitioners, not respecting the form. Therefore, if everyone is kind enough to leave home, "we want to quickly receive the Three Tantric Precepts, immediately become Bodhisattvas", that is fake, not real! We are novices for the rest of our lives without humiliation, we practice for real, we are real novices, and they are fake Bodhisattvas, different! Therefore, the slow, honest, and simple practice at the grassroots is the truth. The next paragraph says: Nine, human World born Dinh. Nhan Dinh Phat Hue. Self-accomplishment of the holy path, regardless of renunciation. (Nine: Nhan Gioi gives birth to Dinh, people from Dinh develop Hue. The path to the attainment of the holy path does not depend on leaving home.) This is the order. Present the order clearly and transparently. Therefore, our basis is Precept - Concentration. Sa Di Law Nghi is the fundamental overhaul of Precepts and Concentration. Where is that precept and that concentration? Cultivate in daily life, practice where the mind is moved. That's called practice! But it's not that every day when you pick up and read a few variables, you practice, that's not it! [Turning Precepts] is the place where the mind moves, thinks, behaves, treats people, supplies, and cultivates the precepts in it. Precepts are to follow the rules, and all do the right things. How is Tu Dinh? Cultivate purity of mind in these things. I have just presented to you: the twenty-four subjects of majesty are models of living, but also of daily life, what attitudes should we use to treat people, relationships, object. Although in the text it is said to be "the teacher" (worshiping the teacher), ie for the teacher, but according to all the sutras, it is for the Buddha, the Buddha represents the masses. Product Universal Goodness Hanh Vows to teach "homage to the Buddhas" , who are the Buddhas? All sentient beings are Buddhas. Not only sentient beings are Buddhas, but unknowingly sentient beings are also Buddhas. Furniture, plants, and minerals are all Buddhas. Sentient beings with Buddha-nature are Buddhas, involuntarily sentient beings with Dharma-nature are also Buddhas. Dharma-nature and Buddha-nature are one nature. Therefore, the Flower Adornment Sutra says: "Love and unknowingly, co- existence of knowledge ".Taking the Buddha as a representative, for the Buddha we respect the most, everyone must have the same reverence mind. For the object, the decision is no different, with the same reverent mind. The twenty-four positions mentioned here are patterns of daily living. This book teaches "worshiping the teacher", then the teacher here has the same meaning as the word Buddha said in Universal Virtue. We respect the teacher, use the same mind to respect the teacher for all the masses, for all people, for all things, for all things, then you will learn to study Buddhism! Respect the Buddha, respect the teacher, but it is wrong for those who are not our teachers to disrespect them a little! How do you attain Dhyana? How do you achieve purity of mind? Therefore, the sutras refer to the Buddha, to the teacher, to the representative. [Understand] that's right. This passage clearly states the class, the order in the right direction, the goal of cultivation. We rely on these ten precepts, these twenty-four positions, all in one word. Based on this method, one can attain samadhi, pure mind, and basic knowledge. Only after attaining Dhyana can we listen to the sutras, only then can we meditate, only then can we recite the Buddha's name, only then will we be able to study widely and listen to a lot of people, and achieve Post-Dac Tri for ourselves. Hau Dac Tri did not know anything: "Bat Nha is ignorant, nothing is unknown". Therefore, first of all, we must attain ignorance, and then nothing will be unknown. This positive order cannot be reversed. If it is reversed, then Basic Tri doesn't exist, Hau Dac Tri doesn't exist at all. Can't consider wrong view as "nothing unknown"; If so, that's a big mistake! "Nothing is unknown" is Right Understanding, Right Understanding, this must be understood! Today we preach here. These things do not need to be explained much, the important thing is to really understand the meaning, understand how we should do it? How you study, you will gain great benefits! Part 3: See paragraph ten on page nine. The last sentence in the commentary for paragraph nine is a saying by lawyer Dam Nhat [20] : "The Three Worlds of Buddhadharma, the Basic Precepts, the Unrealized Chi, and the Far Ho Tai" (The Precepts are the Basics) If you don't practice the root, you're far from the Tao). This question is very important. In this whole life, we often hear the saying: "The human body is difficult to obtain, the Buddha's Dharma is difficult to read" (The human body is difficult to obtain, the Buddha Dharma is difficult to hear). Having a human body, listening to the Buddhadharma, is indeed not easy, it is indeed great luck. This is often mentioned in the sutras, as in the verse of Khai Kinh, there is a sentence: " Hundred thousand eons of life are difficult to meet! " (Hundreds of thousands of eons are difficult to meet!), ancient virtue said: "Innumerable kalpas are rare and rare, and the destination is rare. predestined"(The rare predestined relationship is hard to find from countless kalpas up to now). Those sayings are not fake at all! But people are often very indifferent, very indifferent to miss, do not pay attention! In other words, it is completely impossible to experience the authenticity, the essence of these statements. If anyone really understands, he or she will definitely cherish this life immensely, this life is also an opportunity, an opportunity for us to break through the delusions of enlightenment, to be free from birth and death. When we meet the opportunity, how can we escape from the samsara of the six paths, really ending birth and death? Definitely a medical practitioner! If you rely on yourself to be smart, and if you want to do it in your own way, it's a waste of effort, but you're also an arrogant and stupid person like the old people said! Can't believe it, that's stupid! [Although] believing but relying on intelligence, wanting to do it in another way, that is delusion! Some saying it's darkest lawyer utmost said: "Tam The Buddha" is the past, present, future. "About micro-fundamental" (About the basics): About here is used in the broadest sense In the broad sense, the most important thing is to obey the teachings of the teacher, which is what we formerly called "the guru." . " How to study? Newly learning, you must learn from one person to be successful, that's called "studying from a home".As soon as they started, they learned a lot but naturally had achievements, those who achieved them were all geniuses, reincarnated people, certainly not ordinary people. Looking at history, we see that people who have just begun to study widely, listen to a lot, have achieved achievements, in history there is probably only Vinh Gia Zen master. Vinh Gia is a genius, just started he heard many shamans preaching the Dharma. Before Mr. Vinh Gia, after Mr. Vinh Gia, we have never seen [anyone like that]. He is truly a genius. He went to see the Sixth Patriarch, the Sixth Patriarch sealed him, the problem was solved immediately. Having been sealed, he wanted to leave immediately. The Sixth Patriarch stayed for one night and said to him: "Why did you go so quickly? Stay one night!” Therefore, he stayed at Cao Khe for one night, which is the story of "one-pointedness".(a night of enlightenment) very famous of Zen Buddhism. This person is a reincarnated person, a genius, we cannot follow, we are not that condition, we do not have that qualification. Therefore, one must honestly follow one person, only one family's teachings! Currently, it is difficult to find good knowledge, who do we study with? Who is good and true knowledge? Who has the power to teach us? Who do we admire in our hearts? If it's not the person we admire the most in our hearts, whether that person has already become a Buddha or is a reincarnation, it's useless to follow that person for the rest of your life! He doesn't know anything, has no morals, and no education, but if you respect him and respect him very much, you will learn with him. Thus, knowing that: In a person's achievement in practice, the teacher is secondary, the most important is one's own attitude to study, whether it is possible to succeed or not is up to you to decide. There is also a small story in the Buddhist scriptures like this. This is also a true story that happened in Ancient India: There was a monk who wanted to attain Arahantship, another monk knew, jokingly told him: "I can teach you the Dharma. I command you, you have to take care of good wine and good food to make offerings to me!" That monk really brought his robes and bowls, and sold all his luggage, prepared delicious wine and delicious food to offer to the other person, and invited him to eat. After eating and drinking, the shaman sat jokingly in the room, asked the other person to squat in a corner of the room, threw a leather ball at his head, and shouted: "You have proven Tu Da Hoan!" Teasing him like that, just threw him, then he really attained! OK! Again changed to another corner, threw the ball at him again, said: "You have attained the Second Fruit!" After throwing the ball in all four corners, he said, "You have attained an Arahant! The monk immediately bowed his head and thanked the shaman. The magician jokingly said, "I was only playing with you!" The other monk said: "I've really attained it!" What's the cause? An Quang said: " Ten parts of respect get ten benefits" (Ten parts of reverence get ten parts of benefits). Therefore, an individual's achievement is due to his own sincerity, nothing to do with the teacher! A Chinese proverb also has a saying: "There is a student of Trang Nguyen, but I have not heard that there is a teacher of Trang Nguyen" . The teacher is Tu Tai, the student passes the status of Trang Nguyen, that's called "Thanh Thanh u Lam, Nhi Thang U Lam"(The blue color comes from indigo, but is dominant over indigo). What is the biggest obstacle to religion and learning? It is the mind that is condescending, not reverent. The Tathagata Buddhas are here, if you don't trust them, look down on them, or don't respect them, you won't achieve it! If you respect the stupid and the wicked, you will accomplish the path of karma in their hands. So where is good knowledge? Good knowledge must ask from their own sincerity, respect, everyone is good knowledge. Fifty-three times of studying in the Avatamsaka Sutra have clearly shown us. In those fifty-three times of studying, in fact teaching us about professions, men - women - old - young in society, if you use sincerity, reverence, and Dharma to contact them, then can raise their own bodhisattva status. What kind of people do you consider those fifty-three? Among them is the pagan religion, today we hear about the pagan religion and despise it, despise it, make a mistake! What does Buddhism practice? Cultivate a pure mind, cultivate an equal mind, cultivate a sincere heart. Fifty-three times of studying teach us to “experience things to train the mind”, good conditions are also good, adversity is also good, good conditions are good, bad conditions are over, we cultivate pure mind, equanimity from there, achieving unsurpassed Bodhi. Therefore, the realm of good - evil, the scene of good - evil is nothing but good knowledge, our own minds are pure, equal, then all people, good and evil realms are all Buddha realm. In the Buddha's eyes, all sentient beings are Buddhas; In the eyes of ordinary people, all Buddhas and Bodhisattvas are ordinary people. That's the truth! We sculpt Buddha and Bodhisattva images; Those who do not study Buddhism have no respect for these images, considering them to be idols made of clay or carved wood. Therefore, in the eyes of ordinary people, Buddhas and Bodhisattvas are ordinary people, and the Buddha sees all sentient beings as Buddhas. When did you become a Buddha? Whenever you see that all sentient beings are Buddhas, you will become Buddhas! Seeing that all sentient beings' minds are pure, the minds of the good are pure, the minds of the wicked are also pure, If nothing is not pure, you have purified your mind! To practice is to practice here. Here it says “Gender is fundamental”Precept here is a broad meaning, not a narrow one, one must definitely follow the teacher's teachings and follow the teacher's method. If the teacher is really wise, skillful, understanding, he will not force you, make unreasonable demands on you, there will never be such a thing! In the old days, teachers wished to motivate students according to the general principle of five years, but five years is not certain, it can be longer or shorter, completely depending on the student's achievements in cultivation. The time for students to be sharp and basic, for example, is the Zen master Vinh Gia I just mentioned. Master Vinh Gia only needs one day, not five years. The Sixth Patriarch also had many students who followed him for thirty years. If you read the Dan Kinh, you will find that there are people who have not left their teachers for thirty years, they are not sure if they have lost their senses, there are people who have been enlightened, but in return for the master's favor, he didn't want to leave the teacher, that situation was also there. Of course, there is a slower qi taste, so I followed him for a long time. Therefore, those five years are not a fixed standard at all, the time can be extended or shortened, completely depending on the achievement. In other words, if you haven't achieved it, you can't leave the teacher, once you've achieved it, you can leave the teacher at any time! What is considered an achievement? In Zen Buddhism, it is "clear mind to see nature ", that is counted as an achievement, in the Church, it is "great openness to explain", that is the achievement; In the Pure Land method, it is "one mind without disturbance", that is the achievement. Strictly speaking, this standard of the Pure Land is the lowest, because according to the standards of Zen and Buddhism, it is necessary to cut off afflictions, to break a level of ignorance to be counted as attaining, attaining the Four Arhats. are not counted as achievements. You see in the Buddha's scriptures, the Buddha's Chang Sui (the saints who often follow the Buddha) are one thousand two hundred and fifty-five, all of whom have attained arahantship, but still cannot leave. Teacher, why is that? Not known yet! Arhat is just an achievement of the Nine Destinations[21] , the section of Kien Tu's afflictions but not all of Tran Sa's afflictions, ignorance has not been broken, cannot be achieved, so he must follow the teacher. Among the Buddha's Bodhisattva disciples, they are all clear-minded, fully enlightened, and can be separated from the teacher, the criterion is here. Once you know your nature, you can change Buddhism into living beings, you can go to teach in one direction, wherever you have a predestined relationship with you, you will immediately go to that place, "Buddha saves people with predestined conditions" . Without predestined, you come in vain! Buddha's predestined people! Therefore, here we have to remember carefully "The precept is the basis", it is correct to learn from the basic! We advise people to study a sutra, to study a sutra is to study with a teacher. In Taichung, I worshiped Mr. Ly Binh Nam as my teacher, but he did not acknowledge that. The old man is very humble, he considers us as classmates, he is a bit older, has a longer study time than us, comes to tutor us, does not dare to accept his status as a teacher, that is virtue. grandpa's happiness. He taught us to worship An Quang as a teacher, An Quang as a teacher; In other words, we have the status of being classmates, one after another, in the same place together. You see that the old people are very humble, we are not as good as Mr. Ly, how dare we accept the status of a teacher? Teacher Ly taught me to study An To (Ancestor Ancestor), of course An To is extraordinary, [He is] Dai The Chi Bodhisattva who is back again, how can it be wrong! The decision is not wrong! But now we practice and study, according to the basic principle that the teacher said, we choose a set of sutras, based on a set of commentaries, whoever wrote that commentary is our teacher, so is not wrong. Directly following the sutras, the Buddha is our teacher. We specialize in studying the Infinite Life Sutra, then Amitabha Buddha is our teacher. Layman Hoang Niem To composed a commentary on the Sutra of Infinite Life. The old layman Hoang was our classmate, he was the head of our school, because we selected and synthesized a lot of precious materials. But if you can't follow that commentary to explain the sutras, based on that commentary to preach the sutras, you will surely fail. I have preached the Sutra of Infinite Life many times, you listen carefully to what I say and compare it with what he explains, I did not choose to use his commentaries. I usually say: For beginners, the commentary acts as a great dictionary of the Infinite Life Sutra, whether for famous signs or for meaning, there are many references. In particular, the collection of explanations of the Immeasurable Life Sutra of ancient Germany is very similar to that of layman Giang Vi Nong's Kim Cang Kinh Giang Nghia. The Vajrayana Sutra of the Jiang Lao laity can also be considered as a great dictionary of the Vajrayana Sutra. We study the Sutra of the Contemplation of the Buddha's Infinite Life, [seeing] Thien Dao's great commentator is different, he does not synthesize all [commentaries] of all houses, he himself really has unique interpretations, really different. Everyone knows that Thien Dao is the reincarnation of Amitabha Buddha. In Chinese history, the incarnation of Amitabha Buddha was Master Thien Dao, Master Vinh Minh Dien Tho, and Venerable Phong Can. Historically, these three are almost certainly [actually an incarnation of Amitabha Buddha]. Mr. Thien Dao is Amitabha Buddha who returned again, his commentary Thien Dao is Amitabha Buddha himself commenting, is it still wrong? Therefore, we have to study the Sutra of Contemplation of the Buddha's Infinite Life, we have to follow the great Master Thien Dao, to be the student of the Great Master Thien Dao. We study the Amitabha Sutra, the Amitabha Sutra has two commentaries, one is the book So Sao by great master Lien Tri, and the other is the Compendium of Compendium of Great Master Immortal Ich. Studying So Sao, concentrating on the work of So Sao, Mr. Lien Tri is the teacher. Studying the Compendium, then focusing on the work in the Compendium, he was the teacher. In modern times, the Compendium of Interpretation has the Giang Nghia series by the shaman Vien Anh [22] , the Than Van Ky series by the shaman Bao Tinh [23] , we consider the monks Vien Anh and Bao Tinh as the class leaders, accompanying us. , we worship him as our teacher, is it still wrong? We really find good knowledge, really find teachers. [For] Dai The Chi Bodhisattva, who recites Buddha's name Vien Thong Chuong, we rely on the copy of So Sao by shaman Tu Van Quan Danh [24] , which we have printed a lot. With Pho Hien Hanh Vows, we rely on the version of So Sao by great master Thanh Luong. Thanh Luong, Tong Mi are teachers, the decision is not wrong. A lifetime of dedicated effort and practice, that's the way to be successful, don't study the second one! What I'm teaching here is just to provide reference for you, to help you penetrate and explain, you must definitely penetrate a subject, medical practice, and that's useful! It is imperative to understand each of the four sutras including the Teachings, Principles, Hanh, and Fruits. The first is Giao, Giao is a text, we often say "telegraph"[i.e.] communicating without hindrance, that is the Teaching, that is the first step in learning. The second is the Li, [ie] the arguments taught in that [sutta], you must understand the principles taught by that sutra, understand the logic, you will naturally have faith. Third, Hanh, must turn theory into our thoughts and behaviors, turn teaching into a support, a basis for us to behave, treat people, and provide supplies. Our thoughts, words, and practices are all what you have learned from that sutra. In other words, if you study the Amitabha Sutra, you will immediately become the Buddha of Infinite Life, if you study the Amitabha Sutra, you will learn to become Amitabha Buddha, if you study the Universal Virtue and Vow, you will become Universal Worthy Bodhisattva. Bodhisattvas, if you study Dai Shi Chi Bodhisattva, you will become Dai Shi Chi Bodhisattva. That's called learning, learning like them. Are we like Buddha? Like a Bodhisattva? In the beginning of the mind, moving thoughts, treating people and supplies [must learn] like that, it is called"The precept is the basis" , that's called the "learning from the basic". Therefore, the precept here is the broad meaning, not the narrow meaning. That is to say that studying under one family, putting all our efforts in one set of sutras. The same sect, the same direction, the same goal, although studying the sutras is not the same, the direction and goal are completely consistent.We take Luc Hoa Kinh as the basis, everyone cultivates together. learning, this - that encourages each other, sharpens and sharpens each other. Ancient virtues lectured and preached, but we didn't dare. I've been preaching from the outside so far, I don't dare say it's preaching, I just report my cultivation and study, I use this attitude and mindset. We fellow students gathered in one place, each one reported his own practice, everyone was in the same place to discuss. I report the Sutra of Infinite Life, you have heard the content of the Sutra of Infinite Life clearly understand, you report the Amitabha Sutra, we also listen. We all learn such sutras of this sect, but I only promote one set of sutras. I listened to the five suttas and one treatise, and when I reported on my external research and practice, I brought everything I heard into the Immeasurable Life Sutra for reporting. You study the Amitabha Sutra, you use the assembly to understand what you have heard from the five suttas, are all included in the Key Explanation for reporting. If we bring the meaning of the sutras, introduce our practice to the masses, offer them to the masses, and make them happy to hear them, we will succeed in our cultivation. We quietly observe, the highest level of Buddhist studies in the world today is in mainland China. From the books and tapes sent to the Mainland, you can see [it]: They have choices, they have comparisons. There are a lot of tapes sent to Mainland, they listen once and tell you: "You don't need to send these tapes anymore, we don't want to listen. We've already read these kinds of books, and we don't need to send them any more." From this we know that their level of Buddhist studies is higher than ours. We learn this and that in a chaotic way, studying in a mixed way, their minds are clear, sober. The mind is alert and lucid, so it is easy to distinguish. Now we can't distinguish easily [because] too much learning, too much confusion, too much confusion, the ability to distinguish has been lost, what a pity! To be honest, we are not equal to others! Must pay attention to this place. The tenth paragraph says: Ten, weakly sarcastic, self-reviewing the Complete Book of Vinaya. (Ten, if you like to read widely, see the Vinaya Tripitaka for yourself.) "Disrespectful publicity" : The word " Nao" should be read according to Khu Thanh [25] , which reads like the word Duoc (Yuu) [26] , which means love. If you like to study widely, you should "review the Vinaya Tripitaka by yourself" (see the Vinaya Tripitaka for yourself) because here the great Master Lien Tri gives us a very brief introduction, giving us an outline. The beauty of the outline is that we can easily do it in our daily lives. If you are interested in the Vinaya and want to delve into the study, of course you need to go to the Vinaya Pitaka. This is also the Vinaya in the Tripitaka, the content is very wide and very rich. This is the opening introductory paragraph, but also the introduction as in modern books, the introduction here is complete, the last sentence is the conclusion of the introduction. From paragraph eleven on, we can consider as the Chief Justice of this book, formally introduced to us. The first decade, after the Ten Precepts, the Samaritan Ten Precepts, the Buddha's identity, Sariputra, the Arhat La theory . (The following eleven, ten precepts are taken from the Samaritan Ten Precepts, the Buddha told Sariputra to tell Rahula) " After the Ten Precepts, the Samaritan Ten Precepts came out" (the following ten precepts are taken from the Samaritan Ten Precepts): Telling where the Samaritan Disciplinary Compendium comes from, Lien Tri has a grounded master, Mr. extract from the Sa Di Ten Precepts [27] out. Just as we see the genre of extracting the quintessence of a current sutta, this is an extract of the quintessence of the Samaritan Ten Precepts, compiled for us by the great master Lien Tri. This book is not the complete Samaritan Ten Precepts, but an extract [from it]. This extract is for the convenience of religious practice. " Buddha form Sariputra, the Arhat preached" (Buddha told Sariputra to tell Rahula): The Samaritan Ten Precepts Sutra was not said by the Buddha, but by the venerable Sariputra. Rahula became a monk only with the monk Sariputta. Therefore, in the Sangha, Rahula's grandfather is Buddha, and his teacher is Sariputra. In the Sangha, Rahula has such a status, has a very small role, we must know this. In this historical passage, Master Hoang Tan also quotes several parts; This commentary is also quoted by Master Hoang Tan. Everyone take a look, if there's something you don't understand, ask a question, if you don't ask, we'll skip it. Let's look at the next twelfth, which is [one of the] Ten Precepts. Twelve, the most written non-killing. (Twelve, one is not to kill) The first of the Ten Precepts. The precepts have two things, one is purely for self-interest, the other is self-benefit - both are complete. In the precept for self-seeking, the first thing is not to indulge in lust; in the precept for benefiting others, the first thing is not to kill. Do not kill to cultivate your own compassion, great compassion. Buddhism is "compassion as the root, means as the door". Without great compassion, it is impossible to attain Buddhahood. Therefore, if you want to become a Buddha, you must start cultivating your own compassionate mind, cultivating your own true compassion. In self-interest, not lustful in order to cultivate one's own pure mind, to decide to break free from the three worlds, to be free from birth and death. Buddha taught why an individual is transported in the three worlds? Because of lust! Lust is the basis of the three realms of the six paths. Ancient virtue used to say: "Love without respect does not give birth to Sa Ba, with thoughts of inconsistency, does not give birth to the Pure Land."(Having not heavy will not give birth to Sa Ba, if you are not single-minded, you will not be born in the Pure Land). If you want to be reborn in the Pure Land, you must be single-minded. "One" means one-pointedness, no disturbance; If you reach one-pointedness of mind, no one will not be reborn! Craving without cessation will not be able to escape the cycle of birth and death! You must understand: Not only cannot escape, but in the Three Realms you can only stay in the Desire Realm, not live in the Form Realm. The Sac World is the five desires that have all been cut off, [that is,] the five things of Wealth, Sac, Fame, Food, and Thùy (wealth, lust, fame, eating, drinking, sleeping) are all absent. But they don't really break; if you really cut off from the three worlds. They just "submit" (by repressing, subduing), they have the force of concentration, use the function of concentration to subdue the afflictions, do not let them arise, do not stir up thoughts, they Using the power of determination to subdue, overcome, so they can be born in the Form Realm, born in the Formless Realm. If you can't control these thoughts, no matter how well you practice, you'll still be in the Desire Realm. The highest in the Desire Realm is Tha Hoa Tu At Thien. Therefore, one must understand self-benefit and self-benefit. Why did the Buddha teach the first thing not to kill? There are Precepts that teach the first thing is not to lust, the focus is not the same. Because Sa Di World is the basis of Bodhisattvas, Buddhas, self-benefit, others [included], the first thing is not to kill, to cultivate one's own compassion. The commentary has a simple explanation: "The life passage is written Sat, sentient beings write Sanh"(The end of life is Sat, having consciousness is Birth). Speak very clearly! The word "Born" only refers to sentient beings, sentient beings are animals, for all animals we must have compassion and should not kill. In the New and Old Testaments of Christianity, there are also four commandments, very similar to the four great commandments here. The first thing is "don't kill people", the scope of this is very small, it should not kill people only, not including animals in it. Next are “not to commit adultery,” “not to steal,” and “not to lie,” all of which are similar to our Secular Five Precepts. In our Five Precepts there is a precept "not to drink", they don't have. We say "don't kill", they say "don't kill", the difference is here. Thirteenth, writing prize (Thirteen, solve that) Below is the explanation. Fourteen, supreme Buddhas, saints, monks, and parents . (Fourteen, above to Buddhas, saints, monks, parents). Decades, summer solstice non-passionate, subtle insects . (Fifteen, below to the species that stir, fly, crawl, small insects) Thirteenth, fake life, unwilling to try to kill. (Sixteenth, as long as there is life, do not intentionally kill). This is the teaching on the range of non-killing. You see it's very simple, very clear and clear, everyone has to learn this point. Especially in this era, science and technology flourished, information developed, the contact between people was extremely dense; Therefore, language and writing must be simple, the simpler the better, the simpler the better. Shouldn't be lengthy, long-winded ca ke, must know how to cut down on people's time. Therefore, East and West both require "simple, weak, wall, and clear" [ie] to be simple, to state important points, but to be very thorough and very clear. You see that the above [explanation] sentences are very suitable for [requirements] "simple, weak, clear, clear" When we preach or report outside, we must know.“simple, weak, wall, smart” The scope of this precept above is to "Buddhas, saints", "saints" refer to [those] from Arahant and above; Therefore, its scope is very wide. From Hinayana and above, they are all called "saints". There are the Preliminaries who have cut off eighty-eight chapters of the View or [28]In the Three Realms, attaining the Non-Regression in the Three Non-Regression, they absolutely do not fall back into the ordinary world again. From the sutras, we see very clearly: Although he has not come out of the three realms, and has passed seven times in the heavens and the human realms, it doesn't matter whether he encounters the Buddhadharma or not, he achieves it. Encountering the Buddhadharma, he became Thanh Van and attained Arahantship; Failing to meet the Buddhadharma, he became Bich Chi Buddha, became a Paccekabuddha. Therefore, he absolutely does not have to [live birth] for the eighth time, he will definitely go back and forth seven times in the heavens and the human realms, then he will witness the results. It is a saint who decides not to fall into the threefold path. Therefore, Sister Guo is a Stream-winner, and from this position on, they are all called "saints". Offering to sages is a great reward, should we kill? From the sage down, the greatest virtue for us is the teacher. "Teacher" here we often call "Venerable" , he is our Teacher Body. I studied Buddhism with him, that is Teacher Body. A teacher's grace is superior to that of parents. The grace of parents for us is the gift of nurturing in a lifetime, the grace of the teacher for us is the grace to help us restore the Dharma Body Hui Mang; Therefore, a teacher's grace is higher than that of a parent, that is a teacher's grace! Teachers in our world do not have that ability, so their position in the world is less than that of parents. Unlike in Buddhism, Buddhism places teachers above parents. In the past, when we were in Mainland, everyone in Mainland China worshiped ancestral tablets, poor or rich are the same, no matter what people are, they will definitely find ancestral tablets in the house. surname. They are all gone now, and now in Mainland China, they don't worship ancestral tablets anymore. In Jiangnan, the ancestral tablet is titled "Heaven and Earth Monarch"(heaven, earth, king, parent, teacher), worship like that! "Body" is the parent, the teacher is worshiped below the parents. Such a way of worshiping is correct because a teacher in the world does not help us get out of the three realms, does not help us leave the six paths of samsara. Teacher grace and parental grace are equal, but we still put our parents first. The Venerable Master in Buddhism is different, he helps us to overcome birth and death, escape the three worlds, that grace cannot be done by parents, teachers in the world cannot do; Therefore, putting teachers above parents, you should pay attention to this. Under the Master is the Sangha, the Sangha is the monastic, the one who transmits the Buddha's teachings. Although they do not directly teach us, they can teach all sentient beings, help sentient beings overcome birth and death, and emerge from the Three Realms. Therefore, in this word "Monk", the monk is the Master who personally teaches us, [and the Sangha is] the monastics who not only teach us, but their virtue, ability, and mission are no different. My Master. Although we do not directly teach them, we must respect them. Next is “subsample”. There are saints in the world, and there are saints in the world, very well explained here. Summarizing the meanings, we can use four sentences to cover the whole thing: "Having virtue, having a clear mind, being consistent with sentient beings, and being happy and meritorious" . Pure mind, clear light, virtuous speech (both words and actions are ethical - the standard is ethical), these four sentences cover all the meanings in the commentary. You should look carefully in the footnotes. We look at the fifteenth paragraph, “the summer solstice does not move, delicate insects” (to the little insects that move, fly, crawl, crawl). Having said the high grades, then the low ones, including all of them, omitting the middle. "Queen consort" are small insects, small insects such as mosquitoes, ants... Even though they are small insects, they still have consciousness, as a living being, they also have a life! Just because of heavy karma, fall in the animal path, turn into small insects. In the animal species, they are born and die many times, it is due to the manifestation of karma. We must understand that "ants and mosquitoes can also become Buddhas". When they pay off their karma, they will be reborn as humans, and we shouldn't look down on them. In the Precepts, the crime of murder is heavy - slight disagreement. For example, Buddhas, Bodhisattvas, sages, monks, and parents mentioned above, killing them is a very serious crime. Without repentance, there is no way to repent, then it is the Five Nonsense. In the Precepts teaches: The retribution of the Five Nonsense is in Abhi hell, it is very difficult to get out! You really have to go through countless lives, so you should know this! As for killing small insects, committing such crimes can be repented. When you repent, your sins will be lighter, not as heavy as in the above section. In other words, the more virtuous a person is for us and you want to kill, the heavier the crime. All sentient beings have a very light, very thin relationship with us, the crime [of murder] is also light. Killing buddhas, bodhisattvas, and sages, the word "sage" includes worldly sages, and commits a crime in the Abhi hell. This is not about us personally. We don't interact with them, they don't have any grace with us, why is killing them such a serious crime? Because they are the model for all the masses in a society, in a locality, they can change the customs in that place, make people's hearts pure, that merit is great. Therefore, worldly sages or sages who go out of the world have great merit, worthy of being called "human and heavenly eyes", the happiness of the masses, and the safety of society all depend on the teachings. their. Killing them is a serious crime! Therefore, condemning them is to condemn the body of sentient beings. Buddha is the guru of the three worlds, so killing Buddha is the heaviest sin. Buddha is a great saint; To tell the truth, his blessings are really great, no one can kill the Buddha, no way! Therefore, whenever "making the Buddha's body bleed"is to have an evil mind towards the Buddha, just like killing the Buddha, that is the sin of Abhi hell. You must know: Although we unintentionally kill small animals, the sin is very light, but will they hold revenge in the future or not? Definitely yes! We kill the wrong person, the future will also be wrongly killed. You remember Mr. An The Cao was the translator of the Eight Great Human Giac Sutras, you can see in his autobiography An The Cao: In his previous life, An The Cao used to kill the wrong person, not intentionally, just killed the wrong person. This person still has to pay for his life, and is also wrongly killed by someone else. Indeed, a piece of food, a sip of drink has cause and effect, it is impossible not to know, it is impossible not to notice. If you want to have smooth sailing on the Bodhi path, you must strictly observe the precepts, and have great compassion and purity to be able to achieve it. If not, why can't the owner of the house hold a grudge for eternity to cause trouble for you? Therefore, a person who truly cultivates understands this principle, knows this fact, and then "adversities happen and then obeys". Encountering adversity, encountering adversarial conditions, knowing that in the past you treated people poorly, of course they cause difficulties in this life, you should use a pure mind, a gentle mind to accept. We finished the bookkeeping, paid the bill, and then no more. If the mind is disgruntled, the deeper the resentment, the greater the trouble. We're just talking here today! Fourth part: We go to paragraph sixteen "fake life, helplessly try to kill" (as long as you have a life, you can't kill it intentionally). "Living life" , in the commentary Network is defined as "six senses continuously born", that is called Network. In other words, here [the word Mang] refers to animals, not plants. Plants do not have six senses, only animals have six senses. The "six senses" are eyes, ears, nose, tongue, body, mind, just those. Every animal is "reluctantly trying to kill"(not to kill intentionally), focus on the word Co. "Trying" is intentionally killing them, thus breaking the precepts. If you don't do it intentionally, you will have a predestined relationship, so here we focus on the word Co. In other words, under certain conditions, it is possible to kill without breaking the precepts, sometimes not only without sin but also with merit. Next is talking about killing methods, also giving many examples: Seventeen, or commit suicide (Seventeen, or kill yourself) Take action by yourself, no matter what tricks or methods are used, as long as you take action, you are "self-killing". Thirteen, or spear to kill. (Eighteen, or teach others to kill) "Education to Kill"It is to order, just as the master of the house tells the servant to do, the servant kills, commands the servant to obey. The responsibility for killing belongs to the person who gave the order; Although that person did not personally kill, but ordered, killing is indeed his responsibility. Therefore, the one who gives the order is guilty, the one who executes it is at fault; Sin and sin are different, sin is serious, but what is sin? Because that person obeys orders, it is a matter of reluctance, it is not that he has the heart to kill, there is a difference. For example, the court executes the death order, the judge is the judge, the executioner obeys the order. If the judge judges people unjustly, he is guilty, but the executor is only at fault. Why? He is a law enforcer. If the magistrate is righteous and does not judge unjustly, he is not guilty, and the executor is not at fault. Therefore, this must be clearly understood. That is"teach others to kill". Ten nine, or custom-made killing spree. (Nineteen, or when you see killing, you will be happy.) Seeing killing, even if we don't kill ourselves, we don't comply. When we see that killing, we feel joy. These are all transgressions. In the Buddha's door, Buddhas and Bodhisattvas see sentient beings, even though they are guilty of being sentenced to death, and deserve to be punished, the Bodhisattvas also feel compassion and also feel sad. If you are happy, you will lose compassion, contrary to compassion. Therefore, in the Law of Judgment, there is a difference between the weight and the lightness of the crime, this is the same as the law of the world that condemns and considers punishment. Twenty-two, as broad as the Law of the Middle Ages, no record of bothering literature. (Twenty, broadly speaking as in the Law, because the scriptures are cumbersome, do not copy them). In the Vinaya, it is very detailed about the difference between heavy and light. The word "Law" refers to the Samaritan Ten Precepts and the Bhikkhu Precepts, the Bodhisattva Precepts, those great laws that preach the killing of the dharma, the condemnation of major and minor sins, the disagreements, and the very detailed description. Next paragraph: The second, the translation: "The winter moon gives birth to iron, the hand releases the bamboo in the middle, the ovules are eternal, the nourishment of the two objects, the terrible muscle mass of the children of the wild". (The twenty-first, sutras say: "In winter months aphids are born, put them in a bamboo tube, keep them warm with cotton wool, feed them with dirt, fearing that they will starve to death" ). "The download sutra" is in the Buddhist scriptures there is a record [like that]. "Iron-born winter moon"(winter month for bed bugs), now our living conditions are improved, good sanitary facilities, almost all kinds of parasites that are quite rare. Buddhism often says "physical contract", Co is in fact talking about living situation, especially spiritual situation. In the context of our lives, there are spiritual and material circumstances, and it is right to be able to adapt to all the masses, so that the Buddhadharma will be able to spread smoothly. Although there is no problem in theory, that is, Khe Ly, but if not for Khe Co, it will create an opposite reaction in the public, which will lead to the public's rejection of the Buddha's teachings, which is wrong. Therefore, when the Buddha Dharma is spread in the world, Buddhas and Bodhisattvas must also be flexible and perfect in order to circulate it. The Buddhadharma has the Five Vehicles of the Buddhadharma, the first four are flexible and perfect, always in favor of sentient beings. The true Dharma is "only the One Vehicle, the non-dual, the non-three” (only the Dharma of the One Vehicle, neither two nor three). But is the leadership of each individual that high? Having not yet reached that state, you speak the One Vehicle Dharma to them, and they cannot accept it. Therefore, for someone who can accept the Mahayana, teach him the Mahayana. That person receives the Hinayana and then teaches the Hinayana to them. If you cannot accept the Hinayana, but if you receive the Nhan Thien vehicle, you should then teach him/her the Law of Nhan Thien. In today's society, there are not many people who receive the Law of Nhan Thien, what do people want today? Want fame, benefit, seek fame, benefit, talk all greed - hatred - delusion. In other words, in Buddhism, it is very clear that this kind of mental behavior is mentioned, that is, the three evil paths of mind! Therefore, it is extremely difficult to really teach Nhan Thien. Advise sentient beings, the Precepts should not be let new learners see. Why? Those who are new to these things will definitely be rejected. That person wants to kill, wants to eat meat, but you tell him not to kill, don't eat meat, and tell him to commit such a serious crime, he immediately changes his face and runs away. Therefore, Master Ly taught for a lifetime, did not advise others to receive the precepts, did not advise others to become vegetarian, so that he could receive a large audience. In other words, if you absolutely must respect the precepts, and you must respect the vegetarian diet, 80% of people will leave. This is the skillful means of the great bodhisattva: When they have entered the Buddha's door, they will gradually understand, they will naturally follow. Therefore, throughout his life, Master Ly advised others to study Buddhism, advised people to take refuge, did not advise people to receive precepts, did not advise others to become vegetarian. If you don't advise others to eat the right Horse, it is very difficult for beginners to accept these things. As has been said in this paragraph, it is very difficult for the world to accept, and it is also easy to attract intellectuals who are anti-Buddhist. Therefore, we need to understand: In which case it is better to avoid, not to mention it, but we must understand it ourselves. Nhi Nhi, Nai Chi Thuy Thuy, Phu Dang, Real Animal Cat Ly Dang, Stage Compassionate Chi Dao Wild. Micro-type of nature, great scholar capable of understanding. (Twenty-two, even filtering the water, covering the lamps, not raising cats, weasels, etc.. are all acts of compassion. For small animals, but even so, for large animals, they will be able to know) “Nai chi shui, rich dan” (up to water filtration, lamp shade), in today's society no longer need these things. Now that we drink water, everyone knows to eat and drink hygienically, the water must be filtered, there is no need to use a water filter. Filtered water does not filter clean water with the current purifier. "Phu Dang" (covering the lamp) is a fear that at night there will be small insects, moths flying into the oil lamps to approach the light, often being burned to death. Therefore, the lamp must use a shutter. That is also compassion. Now all use electric lights, no longer use kerosene lamps. “Non-cattle cat lily ” (do not keep cats, ferrets, etc.): In current terms, it is recommended that people should not keep pets. Nowadays, many foreigners and Chinese people like to have pets. Why should you not keep pets or animals? It's because those little animals can kill! The vast majority of pets are carnivores, we are vegetarian, and we have to prepare meat for it to eat, which hurts compassion. At the same time, you have to raise pets that have to spend a lot of time and energy to take care of them. Currently, even the time to recite the Buddha's name we still feel is not enough, there is still time to take care of those pets? Must understand this! Those who keep pets, in fact, are nothing but two psychological things: One is to keep them as pets, they look so cute and adorable, so they keep them as pets. In addition, there are spiritual elders who have no place to trust, like when we were in Dallas, USA, opposite house number 422 was an old man, he raised about a hundred cats, so many pets. there! He sends his mind to them. But there are fleas on those cats, we came to live in Dallas, got bitten by fleas many times. Again, in the past, people have been bitten by fleas all over their body, both self-harm and harm to others. “Compassionately devout. It is natural for great people to know and understand" (It's all the way of compassion, it's always like that for small animals, it's obvious for large species): Therefore, Buddhist learners must understand the moral principles. hey, we love to protect animals, not raise animals. To protect animals, of course, for people, more compassion must arise. We look at the twenty-third paragraph: Nhi Tam, Kim's incompetent as the word market, the householder's pity is indisputable? (Twenty-three, people nowadays can't practice loving-kindness like that, and even more harm is done, shouldn't it?) Here, the great master lamented, modern people are not as compassionate as Buddhas and Bodhisattvas, have compassion on all sentient beings, that compassionate mind does not exist, on the contrary, it still hurts and destroys them. is wrong. But in today's society, if we hear we still read these things, people will laugh at us, saying we're too outdated, our minds are too old, and we're superstitious! Did they say it was wrong? Of course it's wrong! But you have to remember: Everyone is wrong, that's right! I'm telling the true! Everyone says so, they think it's right, they think we're wrong. In our own understanding, we do it ourselves, but we certainly don't ask others to do it. If you force others to do it, you are wrong, if you want to do it yourself, you are also wrong. I myself must study Buddhism, practice Buddhism, We don't need to ask others to worship. Only then can the Buddha Dharma promote and develop smoothly in the world! Must understand this! Our ashram in the United States, before every time we organize a large-scale activity, we must find a pest control company to thoroughly disinfect our homes and institutes once. This looks like killing. It is true that killing many small animals: mosquitoes, ants, cockroaches, fleas.... really a lot. What is the cause? It is for the sake of Buddhism being promoted favorably in the United States. People from out of state come to our place to attend Buddha's house, if those small animals spread infectious diseases, they bring diseases back, how can we not be ashamed of them? Who dares to come to this ashram next time? We must understand this principle! But before you do that, you must understand for yourself: Three days before that, you have to recite the Buddha's name there, recite the Resurrection mantra and dedicate it to them, tell them to move out: Three days later I want to disinfect the place. Hey, spray disinfectant, invite them to move out. If it is even more perfect, do it once a week before, do it again three days before, [ie] do it twice. Our hearts are sincere, they will really clean the house, it is really touching. Even though they have moved, we still have to do this, why? Neighbors see that we are very attentive to hygiene and protect the environment, outsiders come to our place to attend the conference very assured, this is true! In the Precepts, it is said that a pure bhikkhu in the past built a thatched hut to live in the mountains, couldn't find outside workers, built thatched huts by himself, and wanted to cut down trees for construction materials. If you cut down a tree, you must chant sutras, recite mantras, worship the tree god, and invite him to clean the house. Of course, there are many small animals that live on the tree, and they must be invited to leave. Three days later we went to cut the tree, that's right. That way it won't be a problem, we have informed them in advance, we have invited them to move house. Usually, we recite the Amitabha Sutra, the Vong Born mantra, recite the Buddha's name and dedicate it to them. We transmit the Three Refuges to them, using the Three Refuges [ritual] in the [rite] of the Birth: “Take refuge in the Buddha, you will not fall to hell; take refuge in the Dharma, do not fall hungry ghosts; Take refuge in the Sangha, not fall into rebirth . " Use that way. Second quartet, trying to do business: "Praise the grace to sacrificial law, the history of the attainment of peace. The wrong view of the fake, starting from the heart". (Twenty-four, therefore, the sutras say: "Giving favors to the needy makes peace. If you see a murderer, you should start from the heart. ") We must work hard to study these four verses. Two verses ago, we saw the needy, we had to help them. Currently, in developed countries, in general, the material life is not so poor, but the spiritual life is very poor, we have to help them. Lacking in material resources, the current society has a lot of charity organizations doing it, this requires a lot of resources and human resources to be able to do it. Our group is small, has not much resources, what we can do now is only in terms of spiritual life, especially in giving away the Buddha's teachings. In Buddhism, we have spent many years observing, understanding, and studying to truly understand the superiority of Pure Land Buddhism. We introduce others, of course, introduce the best thing to people. Generally speaking, Don't give the best to yourself, give the second- and third-class things to others, doing so is not worthy of others. If they can't accept it, we shouldn't be reluctant, whichever method you like to practice and study, we will also praise, encourage, and encourage you. Don't say that this method of mine is first class, your other method is second class. The correct meaning in Buddhism is that every subject is first class, no subject is second! You see twenty-five subjects Vien Thong in the Shurangama Sutra, is there any subject called Vien Thong second class? Not available! Every subject is first class. That is the "equality of the Dharma, high and low."(equal method, no high - low), really! But sentient beings are not the same, although every subject is a first-class method, there are methods that we cannot learn or achieve results. If you can't study, you won't get results. For us, that dharma is not the best. A person can really get to a good place, really achieve [where] that dharma is called first-class for themselves. Just like drugs sold in drugstores, hundreds or thousands of drugs, all of which are first-class, can cure diseases. If he can treat [someone's] illness, that person also considers [that medicine] to be first-class; medicine cannot cure the disease, even though it is a first-class medicine, the patient does not consider it to be a first-class drug, and must understand this. Although Pure Buddhism is suitable for all three senses, we can read the sutras and see that: If it is not for the roots of goodness, virtue, and predestined conditions that have been cultivated for many lifetimes, then people cannot accept this method, they are most determine exclusion. We should clearly understand these truths: We accept this method of teaching, we love this method, it is our roots of goodness, merit, and causes and conditions are ripe! We introduce it to others, others cannot accept it, we understand that his good roots, merits, and conditions are not yet ripe. Not yet ripe, Buddhas and Bodhisattvas can't be saved, why are we extremely wise and impatient? People often hear that "Buddha does not save without predestined cause" (Buddha does not save those without predestined), "unconditional" here is not without predestined relationship with Buddha, for all sentient beings Buddha has predestined conditions. What is "unlucky"? That person's fate is not yet ripe. That person's condition is not yet ripe, Buddha cannot save him, Buddha came to teach him, he did not accept, he did not listen! "Buddhism with predestined conditions"What is "charming"? That person's predestined relationship is already ripe, if he preaches it to him, he will gladly accept it, that's a predestined relationship, a ripe predestined condition. Therefore, whether predestined or unworthy is to say whether the predestined condition is ripe or not. If it's not yet ripe, help him, cheer him on, encourage him, hope he's ripe; When he was ripe, he advised him to recite the Buddha's name and seek birth in the Pure Land. Not yet ripe, but help him to ripen, that's right! No good roots, help him sow good roots. He recited a sentence Amitabha Buddha, saw the statue of Amitabha Buddha, saw the six words "nam-mo Amitabha Buddha", which is "lost in the eightfold knowledge field, eternal vi Dao race".(falling into the field of eight consciousnesses, forever the seed of the Way), that is sowing the seed for him. If we do this, we can save him, this life he can't ripen yet, but many lives and many lives to come that seed of him will appear and take effect. Therefore, people who study Buddha's thoughts and recollections all aim to help sentient beings, that is the Bodhisattva path, that is what is said here "to do good deeds, use miracles to obtain peace" (granting grace, helping the needy, make it peaceful). We print a lot of stickers [with four words] Amitabha Buddha, the purpose is here: Planting good roots, sowing seeds for all those who do not have good roots. Those who have cultivated but are not yet ripe, do not believe in this, follow any sect, follow any scriptures, we all praise. In that praise, encourage and encourage them, bring the merit of that person's cultivation to seek rebirth in the Pure Land, and decide to be born in the Pure Land. The last paragraph of the chapter on the Three Bodies of Rebirth in the Infinite Life Sutra says that all those who recite the Mahayana and wish to dedicate themselves to rebirth will be reborn. Therefore, the Pure Land dharma is extremely vast, absolutely not only those who practice Pure Karma can be reborn, those who study Zen can also be reborn, those who study Tantra can also be reborn, those who study the Teaching can also be reborn. can be reborn, anyone can be reborn! But there is one principle in cultivation: No matter what sect or sect you practice, no matter what sutras are recited, no matter what name of a Buddha or bodhisattva, you must remember this with one mind and not be disturbed, you must know this! We recite Amitabha Buddha's name, we must pray with one mind to not be disturbed. Reciting Quan Yin Bodhisattva must also pray for one-pointedness of mind. Reciting Ksitigarbha Bodhisattva must also pray for one-pointedness of mind, and that is correct! One-pointedness of mind is the cause for rebirth (the cause of birth), the Western Ultimate Bliss world is the result to be born there (the branch of birth). Therefore, with a single thought of recalling the mind, all will be reborn, that is called "gung". That one-pointed mind is the purity of the mind, in the Zen house it is called Zen meditation, in the Church it is called Chi Quan. This is exactly what we are supposed to report to practitioners of other sects. In the commentary, there are two sentences: "Talent in almsgiving makes the body at peace, the Dharma in giving spiritual energy is at peace" (Talent in giving makes the body at peace, and the Dharma in giving makes the mind at peace). This is to bring the cause and effect of almsgiving to all presented. The commentary quotes a story from the Archives of the Tripitaka [29] , this story should be viewed carefully. When going to the lecture hall, it can be used as evidence, all of which are true. Similar causes and effects as mentioned here are not rare in the scriptures and in Chinese history. Therefore, the books of cause and effect in this era have to be preached more and more, which people love to listen to. Especially for young people, who are of school age, the proverb often says: "Tien enter vi master"(what is known first is essential). They read a lot of inspirational stories, the results of cause and effect retribution, when they grow up, they will have some restraint in their hearts when they grow up, so that's good. If karmic effects can be combined with modern science, then at best, it can really make people believe, make people believe. Although that generosity is small, if the mind is pure and compassionate, the merit is great. In the Precepts, there are many references to these things. The ancients put these stories together, and it's more convenient for us to refer to, that work is the Law of the Distinction [30] . The Law of Divinity synthesizes the stories of cause and effect in the scriptures, and there is another set of books called Phap Uyen Chau Lam. Therefore, the preacher in the lecture must insert the old stories, intermingled with the predestined stories. Those two sets of books are very well edited, which is the effort of the ancients. In Chinese history, teachings on cause and effect are also [recorded] a lot. History is reliable, can't be arbitrarily copied, if it's not the truth, it certainly won't be recorded. The ancients also summed it up, that's the History of Touching Records, which seems to be available for print and circulation at the moment. History of Induction [31]very good, that's [story] of the past. In the present, from newspapers and magazines, whenever there are stories like this, you should cut them out [save them], that's the current story. As an example, of course the more recent the better, the more modern modern people have no doubts. In the past, the sutras had scriptures as evidence, history had history as evidence, very authentic, it's not an arbitrary statement, they are all worthy of public trust, making us deeply understand cause and effect. response. Second Five, Y! Possibility limitless residual! (Twenty-five, oh! Shouldn't it be reprimanded?) In this [first precept], the great master Lien Tri was very impressed by this. In the commentary quoting Dai Tri Do Luan, the Buddha said that killing living beings has ten kinds of sins, heavy killing seems to always be there, which is also true. We're just talking here today. Part 5: Please open the book to page seventeen, the first line, the annotation says: "Dai Luan Van" (Dai Tri Do Luan), usually we see in the notes of the ancients written like that, more than half of it is Dai Tri. Degree of Law. Sometimes it is written as "Tri Argument", very clearly it is Dai Tri Do Luan. Sometimes it is written as "Dai Luan", this Dai Luan word also refers to Dai Tri Do Luan, which we briefly introduce is okay. In the Great Wisdom Sutra, the Buddha said that killing living beings has ten kinds of sin, this is very clear, no need to say it in detail. We look at the twenty-sixth paragraph: Nhi Luc, second written immoral. (Twenty-six, the second is not stealing) This is the second of the ten precepts, our course must be completed before the Lunar New Year, after the New Year we don't have much time. Therefore, the comment section is for you to see for yourself, where it is not clear, you can ask questions. If we don't ask, we'll skim, not read. Therefore, you must definitely read it yourself, in which there are difficult words, you must look up the [dictionary], and you must annotate the sounds you read. In this short period of time, we are almost teaching you to read, guiding you to read, and doing research you will experience in your daily practice, you must definitely turn this [Law on] into practice. If it becomes our present life, then this precept can be practiced smoothly. We cannot reverse the chariot, we cannot restore the ancient times, nor can we follow the way of the ancients, this must be known. Annotated by the ancients, what the scriptures have said are all principles, principles that transcend time and space, we must understand the spirit, know the principles, and then know how to apply them appropriately, truly. contentment in your own life. That's called "truly righteous precepts". Following is the explanation: Nhi Seven, the prize wrote: "Golden silver is important, the most important is the needle, the most is the grass, and the child is reluctant to fight". (Twenty-seven, explains: “From something as valuable as gold and silver to a needle or a blade of grass, do not take without giving it.”) "Don't steal" is said in the Buddhadharma, in the simplest and most accurate way is "don't give but take". These are all about things that have owners, things that have owners. The owner doesn't give it to us, if we just take it, it's theft. To tell the truth, this world of "thieves" is very small, no matter what is valuable or cheap, "golden treasure" is a precious thing, "one needle , one grass" is an ordinary thing, should not "take without giving". The next twenty-eight, twenty-nine, and thirty-sixth sections are to clarify for us the precept against stealing, here in Buddhism. Two bowls, weak often standing objects. (Twenty-eight, if it is permanent). What is "usually the object"? Permanent Residency is what belongs to our ashram, it is the "permanent object", everyone who is a monastic has a share. If you want to use a permanent object, how should you use it? According to the old method, it was to “be Izmah.” Ishma (karma) says the way we are now is to "open a meeting", everyone agrees then we can use it. If people don't agree, they can't use it. Therefore, when we want to use permanent objects, we must get public consent. It's too troublesome to do small and trivial things that must be approved by the masses, especially in large monasteries, where hundreds or thousands of people live, gathering together to open meetings is very annoying. Therefore, the "president" of the monastery, [i.e.] the one we now call the Abbot, or the Head of our Do Shu Quan, may act on behalf of the public. Of course, he can decide on small matters, and for big things, he must also hold a plenary meeting. For example, adjudicating real estate in our ashram is a big deal, he must definitely call the public to gather. Firewood, rice, oil, ordinary salt, a needle, a blade of grass are trivial matters, he can make all decisions on behalf of the public, must know this! Stealing permanent property, that crime is very serious, because it is not a crime against an individual but against the entire Sangha. Especially if that ashram is the ten-way ashram, the trouble is even greater, the heaviest sin. But at present, there is almost no practice of the ten directions, the name is "the ten directions of the dojo", but in fact it is still the same, it is not the ten directions! In the ten directions, any monastic can "reside" (reside). Currently, it is not easy for monastics to go to [the ashram] to get a single, which is also the trend of the times. In the past, everyone's heart was heavy on religion, pure kindness, an orderly society, a safe society, people who had the heart to leave home were all goodwill. In today's society, people who cheat, commit too many crimes, and even those who leave home are not decent. During this Dharma-ending period, the Buddha's sutras are very clear, all of Ma's descendants are ordained, present as bhikkhus, and join the Sangha to destroy the Buddhadharma. While the Buddha was still in the world, Mara Three Weeks [32] said to the Buddha: "In the future, I will destroy your Dharma". The Buddha said: "The true Dharma of the Tathagata cannot be destroyed by anyone!" Ma said: "Waiting for the Dharma-ending period, when his dharma luck was in decline, I asked Ma's son and Ma's grandson to all leave home and manifest as bhikkhus to destroy his Dharma." After hearing this, the Buddha didn't say a single word, and burst into tears. " Like a lion worm, perfecting a humiliating lion"(For example, the worm in a lion's body eats the lion's flesh.) It is the descendants of Three Weeks, not the descendants of Buddha, who come to destroy the Buddhadharma, we must raise our vigilance towards this. Therefore, in the present stage, when [someone] wants to join the Sangha, we cannot fail to be attentive, not careful. Because the current monastic situation is different from before, in the past, monastics had to pass a national contest, which is "virtue cum superiority".(talent and virtue are both high); Furthermore, the contest is presided over by the king. Therefore, it makes sense for people to be ordained in the past to be respected by society. In terms of common ethics, you must have a doctorate degree, and you still have to pass a test on Buddhism, the emperor will give you a message. You can hold that message to have the status of ordination. You say to the predestined shaman of a certain monastery: "I want to go forth." He will ask first: "Do you have a message or not?" If you have a degree, you can let your hair down, if you don't, you can't accept it, because that's illegal. The monastic was recognized and acknowledged by the emperor: "You can be my teacher, you can teach me the world". Therefore, monastics are called "king kings" (teacher of kings), respected by society, and respected by the emperor. In that era, the monastic broke the law, Emperor Thuan Tri of the Qing Dynasty abolished the level system, the exam system; After that, the monastic level is not equal anymore. There are many criminals who can't run away and leave home. The quality of the monastic people today has collapsed by thousands of feet, certainly we cannot use the old standards to consider. Therefore, it is reasonable that this ashram cannot be made in the ten directions at present, having such deep historical roots. It's not wrong that we do this, people come to us here, want to stay with us for a few days, they must observe. If the person's background is unknown, it is best that we do not accept it. The ancients used to say: "Pray for a simple god, send a god for a nanny"(invite the easy god, see the hard god off). For the safety of our ashram, must be very cautious, must know this! Come from afar, treat them to a meal is fine, don't keep them there. If you stay here, you must have relatives, someone we know very well introduced, can stay for a few days. This must be known, this is not a precept. This era is different from the previous era, the Buddha Dharma is physically and mentally contracted, "me" is the present situation, one must know the present situation. Second-class, unfaithful animals. (Twenty-nine, if it is a gift of faith) "Faithful giving " is the object offered by the devotee for permanent residence. If an offering is permanent, but it has not been distributed to everyone, it belongs to the believer, to the faithful. When not yet divided, it belongs to "credible donation". However, if we make an offering to us, we distribute it to everyone, then [the item] belongs to the category mentioned below as "an increase in things". Thirty-three, weak Increase them. (Thirty, if it belongs to the Sangha) "Increasing them" is the thing that has been divided among each person, belonging to each individual. These things we all must understand, must be well-versed. Then there are three more things, but not of the Sangha. Three best, weak object. (Thirty-one, or official) “Objects” in the way that they are now belong to the nation, to society, to the local government, we now call “equipment, public works”. Public facilities are built from taxpayers' money. We give a small example, like a public telephone, a public telephone installed by the government, or installed by a city government, or installed by the office of an area, all of which are paid by taxpayers. the people have. If you want to steal that thing, you will commit a crime against the people of the whole city, which is a very serious crime. Anything that belongs to the public must be loved and regretted. If you do not love or regret it, you are guilty, you must know this. Normally we talk about cultivating merit, accumulating merit, from where? Love regrets permanent things, love regrets of public. Things belonging to the public must be given more importance than things belonging to oneself. If we damage our own things, it's okay, we have to know that the things belonging to the public are the things of the ashram, belonging to the ten directions, and we must do it to be worthy of those who have left home in the ten directions. If the public facilities we are not careful, do not pay attention to damage, how can we be worthy of the people of the whole city. If you think like this, you will naturally develop a reverent mind, naturally very attentive, very careful. That's what we cultivate, we're accumulating virtue! In the Buddha's door, it is also often said: "Hell is a pre- monastic subject."(in front of the gates of hell, monks and Taoists are numerous). Why are monastics so prone to hell? Don't know, don't know, don't have that consciousness, don't have that concept, often make mistakes! Arbitrarily damaging public facilities, treating public facilities very often, taking one's own belongings very seriously, that's crazy, that's a mistake! Definitely be careful, definitely regret. Use the phone, unless reluctantly, don't use it! When using it, try your best to save time, that's your pity, [because] it's "permanent things". If there is no blessing, then the Dharma-protecting ashram will have a Dharma protector, you will enjoy all the blessings, the Dharma protector will go away, you can't stay here. Your body and mind are restless, our ashram does not ask you to go, but you yourself cannot go! What power is that? The guardian angel chased away. Our ashram is a Dharma ashram, in the future everyone will have the opportunity to go out to preach the Dharma, whether it's the ashram inviting you, or the lay people inviting you privately, they will entertain you. , for the furniture in the house, one must cherish the same thing as the permanent object; you will be honored by others. Must have compassion, do not disturb others, use people's things as carefully as using permanent objects. So that's right! That is like a monastic, like a precept. I was once in the US, and also went to places to propagate the Dharma, Quan Truong sent two people, Ngo Chieu and Ngo Hanh, to be my attendants. Regarding their practice, lay people criticized Ngo Chieu for being unconvincing, not knowing how to regret, calling for too long, making international phone calls to Taiwan, holding the phone and talking for half an hour or so. an hour, too much! Later, when the phone bill comes in, how do you think people will feel in their hearts? Like a monastic where? This man is very intelligent, reacts very quickly, and Quan Truong and I both appreciate him very much. As for his departure, Guan Yu deeply regrets it, we also hope to keep him here, we really don't want to let him go, but the guardian deity pushes him away! He left this place of ours completely without the will of me and the Chief, We all hope that he can simply practice diligently and achieve success in our Sangha. Insist on not listening, just want to go, no matter how he advises him not to stay. Therefore, I told the Chief of Staff: "Don't be sad, the dharma-protector pushes away, this is something that can't be helped! I don't know how to regret it, the guardian deity pushes it away!" Stuff like this belongs to the world of thieves, you're overdoing it! Therefore, must cherish public goods. Triplets, people. (Thirty-two, things of the people) "People" means all the belongings of the people. I just said that, we go to lay people's houses, people receive hospitality, all the things in people's houses we have to cherish like permanent things, that's right! Three triangles, necessarily things. (Thirty-three, all things) "Necessary things" are things that belong to gods, beasts, often called "objects without owners", actually not without owners, we just can't see them. Give an example, such as trees, trees are objects of the devil. In the Precepts, it is said that trees that are taller than a person have ghosts and spirits in them. Demons and gods have no place to live, live in trees, we call them "life gods" (tree gods). Which tree has a god? It's the ghosts and gods that live in that place. In the past, the monastic living in the mountains built a thatched hut and used materials right there. Therefore, you must remember carefully: The monastic must know everything. Don't talk about this, I don't know, pretending to be noble, wrong! Washing clothes, cooking rice, sewing, even building a house, setting up a thatched tent, in the past, were all done by themselves. Building thatched huts, of course, requires cutting down trees to make materials. In the Precepts it says: Three days before felling a tree, one must go there to offer sacrifices, chant sutras, recite mantras to them, tell them three days later I want to use this as a material, ask the tree god to clean the house, give it to me, so it's legal. It is reverence towards all things. Trees, flowers and grass all have goddesses; Therefore, we can enjoy these things, but we shouldn't be attached to them, we shouldn't love them too much. If you love too much, if you love flowers, you can turn into a flower god in the next life; A tree lover can turn into a tree god. Therefore, the Buddha taught us to treat all things with an equal heart, not to indulge in it, what we use, we should not indulge, we must let go. Any interest in something will turn into a kind of craving, great trouble! Some monastic people like Buddha statues, ancient Buddha statues are of immense value, considered precious things to collect, refuse to let go. Where will the next life go? The Buddha statue could not give birth to children, in the Buddha image there were parasites, in the Buddha image there was a mouse. We once lived at Longhua Temple in Hong Kong, There is a slum in the Buddha image. If you love too much and can't let go, the future will turn into that kind of thing. Why are there cockroaches in temples and shrines? They were all monks in the previous life who couldn't give up, clinging to that place, turning into those species! If you like books, there are bookworms in books, which will turn into bookworms. Those are all true! Therefore, we must change that joyful mind, single-mindedly love Amitabha Buddha, love the Western world of Ultimate Bliss, that's right! At the time of death, whichever idea is stronger or stronger will pull you to be reincarnated first or reborn first. A person who recites Buddha's name cannot be reborn because he has a mind of attachment to the dharmas of the world, there must be something he can't let go of, that is the source that makes it so important, the source of his not being able to let go. rebirth. Therefore, everything is down, anything can be used but not attached to anything, when it is lost it will certainly not hurt. So you are free! That is bringing out the forbidden precepts, followed by the acts of stealing. Three quarters, or win hands. (Thirty-four, or take) "Capture",people often misunderstand this, thinking this is not theft, but actually it is [violating] the precept of stealing. For example, Mr. Gian Phong Van is currently working as an architect. Yesterday afternoon, he came to me and said: “Master Bach! I can't come to hear the sutras this afternoon.” “Why?” "I have to go give red envelopes." Is it volunteering or not? Not! It is not a voluntary commitment, but it is not possible to give it, and the recipient has broken the precept to steal. But the scope [of this precept] is huge! The higher your position, the more people have to pray for you, you can't help but donate, but it's not completely volunteering, they all belong to the world of thieves! People in the past were mandarins, their sleeves were wide and the wind was cool, and they decided not to accept things they shouldn't accept. Only then did you understand the vast scope of the thief world!"steal" (take), slyly take advantage of, you don't dare not give, you don't dare not help. Those are all thieves. Three Five, or Iron Man (Thirty-five, or sneak) " Iron shot " is sneaking, now we call it "stealing". Three continents, or tricks. (Thirty-six, or take it off) "Cheating" is the use of deceptive methods to achieve, all belong to theft. In today's society [this] is very much: Making fake [famous] brands to sell for profit, dishonesty, deception belongs to this category. These are all offenses of theft. Three-way, no-nonsense tax collectors level, stage collection. (Thirty-seven, down to tax evasion, counterfeiting, all are theft) Therefore, this world of thieves is very small, it is not easy to keep! There were many followers who had received the ordination and asked me, "Master! Now that we do business, we can't make a profit without tax evasion. Everyone is evading taxes, what should we do?” Of course, it is best not to take the precepts. But if you don't receive the precepts, you shouldn't do it, so how do you do it? I reluctantly introduce the method of Master Vinh Minh Dien Tho. Master Vinh Minh Dien Tho stole, stole money from public funds, for what? Free birth. Not for self-enjoyment, but instead to replace the country to cultivate blessings, to replace society to cultivate blessings. That theft is a bodhisattva's [action], but he doesn't break the precept to steal, he's not guilty. Why? Our country does not believe in Buddhism, does not know how to cultivate blessings; The masses of society do not understand the Buddhadharma, do not know how to cultivate blessings. We steal a few to cultivate blessings for society, cultivate blessings for the country. That is the mind of Bodhisattva, Vinh Minh Dien Tho is like that. That's okay! If you evade taxes to enjoy yourself, you have a big sin, because the tax money is collected from the people. You have to turn to the people of the country to repent, when paying debts in the future, the people of the whole country will have a share, when do you have to pay? This is so annoying! You steal from a person, the future repayment is to pay a person, still go! You steal from people all over the country, that's too much trouble, it's a big headache. Therefore, stealing permanent property and stealing public property, stealing public things, that sin will definitely fall to Abhi hell. If you steal from too many people, steal from the whole country, the problem is very serious! We must know, must understand. “About” is explained in the following section. We open the book and see line twelfth on page nineteen, "pretending" is forgery. In today's society we often hear about counterfeiting. It is greed that infringes upon the rights of others. It's all about theft. We understand this principle well, its scope is very broad, it is very detailed. After fully understanding, that person will definitely love permanent objects very much, cherish public facilities very much, consider whether permanent objects and public things are ten times heavier than his own. some. Definitely understand this, this is the true morality, the right truth. Regardless of whether you receive the precepts or not, if you do, you are guilty of sin, and the crime is still very serious! Next is to state the retribution for committing theft: In the three bowls, most sa-di schools often stay in fruition, most sa-di schools increase their volume, most sa-di schools increase their gallstones, and they fall to hell. (Thirty-eight, it is written in the scriptures that a novice stole seven fruits of the permanent residence, a novice stole a few cakes from the monks, and a novice stole some of their honey, all fall to hell) These stories come from the Buddhist scriptures. We see [stealing] very little, in the commentary that follows it is written very well, see for yourself. "Sutra download most novices often stay in the fruit of apricot". This novice also said that he was kind, stealing seven fruits to make offerings to his master, "the most novice monk of the year" stole a few cakes. "Most novice monks increase their honey to a small extent" : Honey jelly is cane sugar, like the current alum sugar, block by block, like a rock. "Hell's Sentence"(all go to hell), you see such a small thing, it doesn't matter, why commit such a serious sin? You must know that because these things are permanent things, they are their own, not an individual's. You steal from an individual, do not commit such a serious crime, repay your debt easily, and repent is also convenient. You have to understand: Eternally Abiding, Sangha is not just one of our Sangha because Sangha has no limits, one who ordained in the fullness of the Dharma Realm is a Sangha. Therefore, "disrupting Sangha harmony" is a serious crime! Although we are on the surface today, when people go monastic to a place we do not accept them, this is an unusual period, a temporary measure. People who really leave home are really kind, we can't even ask for them, we can't even welcome them to come. Therefore, we are indeed the real Sangha, indeed the ten directions; The present time is like a reluctant measure in times of war, turmoil, in unusual times, to protect the safety of the Sangha, we should do so. That is correct! Therefore, this is an unusual period, an unusual trick. But remember carefully, everything that is equipped in our Sangha is all over the ten directions, is all over the Dharma Realm, we and the entire Dharma Realm are one body, then you will understand when you steal a a needle, a blade of grass, If our ashram here was set up privately, passed on by me to my disciples, and passed on to my followers, called "martyrdom ashram" (the ashram passed on to descendants), the sin would not be serious. So heavy, but light! Why? This ashram of yours is a family, is a clan, not pervading the ten directions, not pervading the three generations, so the charges are different. In today's society, there are many martyrs and martyrs. This ashram of ours is not a martyr's ashram, this ashram is donated by the masses, not by one person spending money, not by one person. In Taiwan there was a man, his own family had money, so he founded an ashram. Although he built an ashram, he also accepted all the offerings from the devotees, did not understand how to calculate the books in it, we also do not know how to calculate, but definitely know how to calculate the books. Therefore, standing in the ten directions is the most precious, the Buddhas protect and remember, the dragons support. There are many inspirational stories in our ashrams, but we don't talk about them, and we don't write them on the news either. Why? The Dharma ashram does not do such things. Currently, many ashrams use stories of inspiration to lure or attract followers. In our induction stories, there are many ghosts and gods requesting to come to our ashram, which often happens. Last year, on the first day of the New Year, at nine o'clock in the morning, I called and wanted to enter our ashram, we worshiped his tablet here. We usually don't talk about this, we don't talk about it. You say this ashram is not hostile, why do [demons] insist on coming here? Ask to be here? The shopkeeper said, "Why are you calling me?" I say: “You are the master, you can only agree! Call me, to no avail! Definitely have to call her, she can't come in if she pleases!" There are many stories like this. You will understand that this ashram is indeed supported by the Buddhas, the Buddhas, and the dragons. Don't think that door is open, [if] we don't agree here, all ghosts and spirits can't get in! They ask us to accept, worship the tablet, they can come here, but we don't say it. The ashrams have small things are praised loudly; If not, then make up rumors, what is their purpose? Hope all the faithful come. For all those inspiring stories, we don't mention a word, only a few who often come here know, decided not to commend. Everyone strives to learn and practice, and there will be achievements in the future. So, with the commentary here, [you] definitely have to take a close look at it yourself. Tam Nine, trying to Kinh Van: "Ning achieves tricks, no hands, no talent". Four decades. Y! Possibility limitless residual! (Thirty-nine, so the sutra says, "It is better to cut off your hand, and not take what is wrong." Forty! Oh! Shouldn't you be shy!) You have to know the advantages and disadvantages here, then you will know how to cultivate blessings, how to regret blessings, how to cultivate blessings, so that you can be blessed with dual cultivation. You don't know, don't understand how to practice blessings, but how to practice? It is true that "practice blind and practice blind". Ah! Time is up for today, let's talk to this paragraph. Question: "Again the scriptures from the crooked path, then only commit crimes" (Question: If you steal someone else's scriptures, the crime is calculated according to the value of paper and ink), it seems that the crime is not very serious! The front said: "The way of the monk is barbaric and fake, too close to eighty thousand four thousand parents are equal to sin" (stealing the Sangha's wreath, a more serious crime than killing eighty four thousand parents), why is the difference so much? A: "The Tao Tha Sutra" is a person's property, so the crime is very light. How much is a scripture, I just owe you that much money. It's very convenient for me to pay you. But permanent things are very heavy! What is the object of the permanent pillar? Usually, each person has a share. For example, a book of permanent residence is ten dong, that is permanent, you steal. How many people are there usually? Just saying that, this ashram of ours spans the ten directions and three generations, we don't know the exact number! You owe each person ten dong, you also don't know [how much it is]. If this sutra is my personal possession, you steal it, you pay me ten dong and that's it. Heavy - light is so different! Therefore, it is decided that permanent things should not be stolen, and public things should not be stolen. If when you steal a public object, if it is installed by the country, you are guilty of the whole nation. If installed by the Taipei government, you are guilty of the whole city of Taipei. So it's troublesome, it's so heavy! Therefore, stealing from a person is a very light crime, stealing things is often a heavy crime. You see a novice stole seven fruits, there is significant cost, why fall to hell? Do is the object of the permanent! A needle, a stalk of grass, belonging to the object of the common absolution are both heavy, and belonging to an individual, the crime is very light; Therefore, do not steal things that are permanent. Deciding not to steal public things, commit a very serious crime. People often do not understand, do not know this principle, rely on their own intelligence, causing great evil, WEALTHLY DECIDED LAW MODULAR [1] Punctuation means printing one line higher than the others, subsequent lines printing one letter lower. [2] Six worlds: gods, humans, Asuras, animals, hells, hungry ghosts. [3] Hien Thu Ngu Giao (five teachings according to the judgment of Hien Thu): Mr. Hien Thu is the third patriarch of the Hoa Nghiem sect. He stated that the Buddha's teachings are divided into five categories, i.e.: Hinayana (Sravaka religion), Mahayana Buddhism (Kuan religion), Mahayana Chung religion (Truthism), Daoism, and Viennese Buddhism. Giao (according to Hoa Nghiem Ngu Giao Chapter, volume 1). The reason why it is called Hien Thu Ngu Giao to distinguish it from the Five Religions was judged by Khue Phong Tong Mat, who also belonged to the Hoa Nghiem sect. [4] The Four Teachings are the way to judge the teachings of Tri Khai (Great Master) of the Thien Thai sect, including: Tang, Thong, Biet, and Vien. [5] The three wheel bodies are empty: The essence of the giver, the receiver, and the object being given is empty. [6] In the Tripitaka, there are two versions of the Buddha's Theory of the Dependent Sutra: 1. The first version includes a volume translated in the Eastern Han Dynasty, the name of the translator has been lost. The great Tang You indicates that the Tathagata's good roots are vast and rare. This sutra extolls the immeasurable merit of building Buddha stupas and statues. 2. The second version consists of 2 volumes, translated by Mr. Dam Canh in the Southern Qi period. The content of the story is that the Buddha sent Muc Kien Lien to Kapila city to convince Ya Du Da La to let Rahula go forth. Then the Buddha preached to King Pasanna and sanctified the merits of listening to the Dharma, and again preached to the four "stone women" (women cannot have children, their bodies are ugly, crude, and have the same stature as men. , specializing in carrying palanquins for the queen and concubines) understood what karma they were being stone women, as well as told the means of Khai - The price of the Five Precepts to Prince Ky Da. The sutra mentioned here by the Venerable Tinh Khong is the second sutta. [7] The Compendium of Compendiums, also known as Good and Evil Karma Review, was compiled by Mr. Dao The (it is said that Mr. Dao Tuyen was the author) and compiled in the fourth year of Hien Khanh (659) of the Tang Dynasty. This work includes important excerpts from the suttas, but focuses most on the retribution of good and evil, and is divided into categories. The book consists of 20 volumes, divided into 815 subsections. This book is almost like an encyclopedia of Buddhism. Based on the structure and ideas of this book, Fa Uyen Chau Lam was later compiled in more detail and completeness. [8] Specific Tuc Gioi (Upasampana), also the session is O Ba Bat Na, which translates to Near Vien (close to perfection), ie close to Nirvana. Sometimes it is also translated as Near Vien Vien Gioi, Near Instrumental Precepts, or just abbreviated as Great Precepts, that is, the precepts of bhikkhus and bhikkhunis. Compared with the precepts of novices, the Bhikkhu-stilts' precepts are more complex and detailed, so they are called the Tuc Tuc Precepts. Bhikkhus have 250 precepts, bhikkhunis have 348 precepts. Countries that follow the Mahayana tradition and are influenced by Chinese Buddhism use the Four Laws as the basis for the Precepts. In order to receive the Precepts, one must have a healthy body, full faculties, and not be blind, blind, mute, deaf, etc. do not commit crimes, do not break precepts, destroy Bhikkhu-stilts-ni, Sa-di-ni, etc... age from 20 to 70. [9] Tam Dan Dai Gioi is a precept that transmits all three levels of precepts to precepts including: Sou Dan: Truyen Sa Di, Sa Di Ni Gioi; Nhi Dan: Tradition of Bhikkhu-stilts, Bhikkhu-stilts nuns; Tam Dan: ordination of Bodhisattva Precepts. According to the tradition of Chinese Buddhism, a monastic must fulfill all three of these precepts to be considered a monastic with Mahayana status. The ordination period usually starts from the 30th of the previous month to the 14th of the following month. Such a great ordination hall must have one Venerable Dac Gioi, Yet Ma A Xa Le Su, Giao Tho A Xa Le Su, collectively known as the "three monks", in addition to seven masters to demonstrate. Hence, there is the term "three masters of failure". [ten] The Truthful Tong got this name because it took Ha Le Bat Ma's book of Honesty (Harivarman) as the main canon. Ha Le Ba Ma lived between seven hundred and eight hundred years after the Buddha's death. At first, he studied Hinayana teachings of the School of Neighborhood Theory with Salvation Ma La Da, then studied Mahayana and Hinayana teachings. The Ministry of Honesty is intended to criticize Huu Bo's theory. In the 14th year of Hoang Thuy, the Yao Qin dynasty (412), the shaman Cu Ma La Thap translated this book into Chinese. La Thap's disciple was the Sangha who wrote the Truthful Commentary, and the Dao Lang who wrote the Truthful Commentary. Later, the Sangha went to the South, spreading the Dharma vigorously, specializing in the Three Laws and the Truthfulness Law. At the same time, Mr. Hue Long, at the request of Emperor Minh, also preached this treatise. monks, Chinese intellectuals at that time especially loved the Truth of Truth, so there were many shamans who lectured on this treatise, in addition to that, Tri Tang compiled the Complete Treatise on Dai Nghia Ky, The Truthful Commentary on the Meaning Su, and Vien Dam Doan composed the Truthful Treatise. The Star Argument, Hong Diem composed the Truthful Commentary Huyen Nghia… The interest in Chinese Buddhism's Truthful Deed lasted until the Tang Dynasty. Even Mr. Huyen Trang, before going to Thien Truc to ask for sutras, studied this treatise with Mr. Trieu Chau Dao Tham. After such treatises as The Ten Grounds Sutras and Nie Mahayana were translated, Dao Tuyen, a famous disciple of Xuanzang, decided that this school belonged to the Hinayana because it did not go beyond the theoretical level of the system. According to the Bhikkhu Sa tradition, interest in this treatise dwindled, and by the middle of the Tang dynasty there was almost no one to explain it anymore. This tone is gone. The main teachings of this school can be temporarily stated as follows: Cause and effect are empty, that is, there are three real lives, but the past and the future have no real substance, just the practical application of the dharma of dependent origination in the past and future. every moment. The Dharma is caused by causes and conditions, not having, not not, not permanent, not broken, upholding the Middle Way. This school denies the theory of the Bardo, and advocates the non-regression of the holy path, that is, the Arahant can permanently cut off the roots of craving, so there is no turning back. The Four Greats are fake names, if they leave form, there is no Four Greats. The roots are fake names, leaving the Four Great Elements will not have the bases, etc.. This school divides the phenomena of false existence into 84 dharmas. In general, this school advocates Emptiness according to the method of Extracting the Dharma of Voidness, ie dividing small things to the micro-ceiling, then dividing the micro-ceiling into small until the void; but not the "magical vacuum" as in Mind Only. In the argument of this school, there are many teachings of Prajna and Phap Hoa mixed together, so for a long time, it was considered a Mahayana sect. [11] Cau Xa Tong is a sect founded on the basis of the thesis of Cau Xa. Thanh That Tong is called Khong Tong, and Cau Xa Tong is called Huu Tong. The sārayana is fully called the Abhi Dam Dat Ma, written by Vasubandhu, which synthesizes the teachings from the Great Bhikkhu Sa Luan and the teachings of the Sutras, and criticizes the doctrine of the Neighborhood. This treatise was translated by Mr. Chan De in the year of Thien Gia of the Tran Dynasty (564), and he also composed notes. The Hue Khai, Hue Tinh, and Dao Nhac also prepared the commentary. In the sixth Vinh Huy year of the Tang Dynasty (654), the shaman Huyen Trang translated this treatise. The followers of Than Thai, Pho Quang, and Phap Bao all wrote commentaries. It is Huyen Trang's translation and three sets of commentaries by the disciples that are the basic canon of this school. After the Tang Dynasty, this sect gradually disappeared, although it was transmitted to Japan. In addition to the Sahara, This sect also takes the Tu A Ham and the Great Bhikkhu Ba Sa Luan, the Abhidhamma Tam Luan, and the Ka A Pi Dam Tam Luan as the scriptures. This doctrine mainly explains the cause and effect of dharmas, breaks the views of ordinary people, considers the cessation of Or to witness holy results, leaving the Three Realms as the key. They distinguish the two major types of dharmas, conditioned and unconditioned, and then elaborately analyze them into 75 dharmas, that is, the Form Dharma consists of 11 things, the mind dharma 1 thing, the mind that possesses the dharma 46 things, does not correspond to the practice of Dharma. 14 things, etc. At the same time, this sect also promotes the doctrine of six roots and four auxiliary conditions, as well as a detailed explanation of Kien Or, Tu Or, Tran Sa Or, etc. In general, this sect advocates the dharmas. are all real, but consider them impermanent. Summary, [12] This work is called the Five Races of Di Quy because it consists of five parts: Nurturing Chanh Di Quy, Tuc Tuc Di Quy, Teacher Nu Di Quy, Tung Chanh Di Quy, At Quan Cau Phap Luc, the content summarizes the Teaching about behavior and being human as well as the moral training models of Confucianism, such as in the section "During Chanh Di Quy", Tran Hoang Muu summarizes parts of Chau Tu Tri Gia Cach Ngon, Chau Tu Dong Mong Tu Tri etc… This work was completed in the seventh Qianlong year (1742). [13] Sweeping here does not mean cleaning the house, but rather practicing discipline, giving up the habits of laziness, sloppiness, haste, and snap. [14] Advice is to draw a circle, next to a letter, which has the same meaning as the current dot. [15] The Thirteen Three Classics is the thirteen important classics of Confucianism according to Song Confucianism, including the Thi, the Book of the Book, the Zhou Le, the Ritual, the Le Ky, the Chau Dich, the Ta Truyen, the Cong Duong Truyen, and the Coc Luong Truyen. , Analects, Erya, Hieu Kinh, Mencius [16] This is a history edited by Ngo Thua Quyen, which summarizes the history of China from the Three Emperors and Five Emperors period to King Sung Trinh of the Ming Dynasty. [17] Thong Giam Tap Lam, whose full name is Ngu Phe History Thong Giap Lam, was composed by literary gods in the Qing Dynasty, mainly recording historical events from the end of the Ming dynasty to the end of the Ung dynasty. Chief. [18] In the original sense, Quy and Cu are two types of carpenter's rulers. Quy is a round ruler, Cu is a square ruler. [19] Hoang Tan (1611-1685) was a high monk belonging to the Cao Dong sect who lived in the late Ming and early Qing dynasties, he was from Tan Hoi, Guangdong province. At a young age, he studied Confucianism, mastered the classics, and was appointed a "student" of the district at the age of 20. After the Manchu occupation of China, he became a monk, specializing in studying and practicing Zen, studying with Mr. Dinh Ho Dao Khau, and was granted a royal seal. At first, he stayed at Bao Tuong Lam Pagoda in Guangzhou, then succeeded Mr. Dinh Ho as the abbot of Trieu Khanh Pagoda. Throughout his life, he focused on practical practice, although he specialized in Zen practice, he was heartbroken by the state of ostentatious, cliché, and early Zen practice in the Zen school at that time, so he never talked about Zen but focused on Zen. propagate the law of doubt, promote morality, consider it the responsibility of one's whole life. Master passed away in the year Kangxi 21 (1685), at the age of 75, [20] Dam Nhat (692-771) was a high monk of the Tang Dynasty, a native of Son Am, ordained in the Canh Long era, and was well-versed in both internal and external scriptures. At first, he studied with Mr. Dam Thang, then went to Truong An, worshiped Mr. Thai Lang of the General Bo sect as a teacher, and prepared the book Phat Chanh Nghia, extolling the difference in the teachings of the two Southern sects. Son (Luat Tong) and General Bo. After the Master returned to the abbot of Khai Nguyen pagoda in Coi Ke, before and after he lectured on the Four Part Laws thirty-five times, and taught the Way of the Stars more than twenty times, helping them reach 100,000 people. Contemporaries referred to him as "Human Trung Lion". Master passed away in the sixth Dai Lich year, at the age of 80, his disciples were famous in Law School such as Lang Nhien, Than Hao, Bien Tu, Dao Ngang, etc. [21] The Nine Types of Concentration (navānupūrva-samāpattayah), which means the nine types of Concentration are cultivated in unbroken order. Also known as Non-interruption Meditation, or Meditation Practice, includes the Four Meditations in the Form Realm, the Four Foundations in the Formless Realm, and the Ending Life Thought Concentration. Because it is not mixed with other cittas, in a certain order from this concentration to the other, it is called the Second Concentration. Because there are no other thoughts mixed in, it is called Non-interruption Meditation. Again, by using these Zen subjects to practice pure meditation, like gold, it is called Meditation practice. [22] Vien Anh (1878-1953) was a modern high monk from Co Dien, Phuoc Kien province. Legal name Hoang Ngo, brand name Thao Quang. He was born in the fourth year of Quang Tu in the Qing dynasty, orphaned since childhood. When he was 19 years old, he came to Co Son to apply for a monkhood, specializing in the practice of Thien Thai. After that, he went to Thien Ninh temple in Ningbo to study Zen. At the age of 26, he attended school with the Most Venerable Kinh An at Thien Dong Pagoda. After that, he lectured all over the area of ​​Fujian, Zhejiang. In the year of Quang Tu 32 (1906), he became acquainted with Mr. Thai Hu and made a brotherhood. At that time, he was 29 years old, Thai Xu was only 18. He devoted himself to organizing the Chinese Buddhist Sangha as well as advocating for the protection of the monastery's properties against the government's plots to "take over temples and turn them into schools". Kuomintang authority. He used to be the head of the Chinese Buddhist Association. When the resistance against the Japanese broke out, he actively campaigned to donate medicine to support the army. He paid special attention to the creation of charitable structures, the revival of temples in all places, the creation of Buddhist journals, and the relief of victims in distress. Although busy with church organization, he still actively propagated the Dharma and wrote a lot, especially commenting on the Shurangama Sutra. Authors include Vien Anh Van Tap, Vien Anh Dai Master Phap Vuong. [23] Bao Tinh (1899-1940) was a high monk of the modern era, from Shangyu, Zhejiang province. When he was a child, he read Cao Tang Truyen and had the intention of becoming a monk. After graduating from university, the monk immediately left the home life to live in the Tuc Tuc Precepts. Later, he became close to De Nhan Shaman to study the teachings of Thien Thai Quan Quan. In 1927, he founded Hoang Phap Nguyet San. He often went back and forth to give lectures in Shanghai, Hangzhou, Hong Kong, Guangdong, etc.. He passed away in 1940 at the Jade Buddha Temple in Shanghai, lived for 41 years. . His most famous works are Mahāyāna: The Great Vehicle Origins of Faith in Lectures, The Practice of Meditation on Meditation, The Essential Teachings of the Dharma, the Universal Lessons in Du Giang, the Buddha Di Teachings in the Giang Nghia Sutras, and the Amitabha Business Compendium of the Body of Literature. … [24] French custom (1641-1728), Qing dynasty, native of Nhan Hoa (Hangzhou), Zhejiang province, surname Tram, self Ba Dinh, brand name Quan Danh, also known as Thanh Phap. At the age of nine, he ordained as a monk with Mr. Minh Nguyen at Tu Van pagoda on Thien Truc mountain, Hangzhou. He was born at the age of 19. At the age of 20, he began to lecture on sutras, and was succeeded by Mr. Minh Nguyen in the fifth generation of the Dharma family. the group Lien Tri Chau Hoang. The monk can expound the scriptures, understand the doctrines, and do not be pretentious. Every time the Master went to lecture, the four groups gathered to listen to a great deal. The monk passed away in the sixth year of Ung Chanh, at the age of 88, his most famous disciples were Boi Phong, Tu Due, Trung Chanh, and Thien Hoai. The author's authorship left behind includes the books Hien Thu Ngu Giao Nghi, Vien Giac Zhe Nghia So, Hoa Nghiem Tong Phat To Tale, etc. His work Dai The Chi Niem Buddha Vien Thong Chu Sao is considered the best commentary work on Dai The Chi Vien Thong chapter ever. Because he is the abbot of Tu Van Pagoda, when referring to him, people often call him Tu Van Quan Danh, but rarely call him directly. [25] Khu Thanh in Mandarin means a voice reading, lighter than the accent of Vietnamese. [26] In Mandarin Chinese, the word Duoc 藥 has the pronunciation Yău. The word Nhao (樂) has three syllables, namely Nhac (yuè), Lac (lè) and Nhao (yu). [27] This sutra has the full name of the Buddha's theory of the Ten Precepts of the Buddha, translated by Thi Ho, and is classified in the Great Chanh Tan Tu Tu Dai Tang with number 1473, volume 24. He Thi Ho (Dānapāla), was a famous translator of the Song Dynasty. He was originally from O Dien Nang (Udyāna) in North India, known by the world as Hien Professor. The year of birth and death is unknown. In the fifth year of Thai Binh Hung Quoc (980) of Song Thai To's reign, the Master and Mr. Thien Tuc Tai went to Bien Kinh (now Khai Phong), stayed at the translation institute at Thai Binh Hung Quoc Pagoda, and tried their best to translate. The number of sutras translated by him is very large, of all genres, the most famous are the Mahayana Ornamentation Bao Vuong Sutras, the Elderly Abhidhamma Sutras, Quang Thich Bodhi Heart Commentary, Mahayana Twelve Chantings. Commentary, Six Decades of Chanting As Reasoning, Necessarily True Tathagata Mahayana Nie Mahayana Evidence of the Three Noble Truths of the Great Sage, Necessary Tathagata Vajra Three Karma Supreme Secret of the Great Teaching King Sutra, Guardian of the Great Heavenly Kingdom. Terrible, [28] Eighty-eight Chapters of Ants: Ants Or also known as Ants of Afflictions, Ants of Obstruction, or Ants of the Land of the Land. These names all imply that View Or is the afflictions, delusions that make the person unable to see the Way, the delusion that cannot see the Four Noble Truths, and the Buddha-nature. Because when practicing the holy path, one must eliminate these Ores to see the nature, so it is also called Tu Or. According to the Commentary on Kosha, Kien Or is basically the ten histories including the five history of benefits (personal view, biased view, wrong view, view of the view, the precept against holding the view) and the five divination history (greed, hatred, delusion, conceit, etc.) suspect). In the Desire Realm, with the Truth of Suffering, all 10 History must be cut off, the Noble Truth of the Practice and the Noble Truth of Cessation must be cut off each with seven history (ie, excluding the Body View, the View of the Border, and the Precept for Prohibition), the Dao Emperor has eight (no history). has Than Kien and Bien Kien). Therefore, in the Desire Realm, combined with the Four Noble Truths as above, we have to paragraph 32 chapter Ant Or. With the Rug Realm and the Formless Realm, the calculation is almost the same as above, but each Emperor removes the History of Disgust, so each Precept must be divided into 28 History. Therefore, 32 History of Desire Realm + 28 History of Form Realm + 28 History of Formless Realm = 88 dishes of History, ie 88 dishes of Ant Or. [29] The Samyukta Ratnapitaka sūtra, consisting of 10 volumes, translated by Mr. Cat Ca Da and Tan Dieu together in the Yuan Wei Dynasty, is ranked in the fourth volume of the Great Chanh Tan Tu Tu Tripitaka. This sutra records stories related to the Buddha, his disciples, and the predestined events after the Buddha's death. The Sutra is divided into 121 chapters, most of which are related to the Buddha. In this sutta there are also questions and answers between King Milanda of Greece and Na Xian Bhikkhu about 200 years after the Buddha's death, as well as questions and answers between King Chien Dan Ke Ni Tra of Dai Nuoc Chi and King Na Tien Bhikkhu. Venerable Ky Da Da. In other words, this sutta is a synthesis of many short suttas extracted from the Ajahn Canon, mainly using the example of cause and effect to show the relationship between cause and effect. [30] The Law of Divinity was compiled by Mr. Bao Xuong, completed in the 15th year of Thien Giam of the Luong dynasty (516), the content of which recorded strange and rare generals in the canon. At first, Emperor Luong Vu ordered Tang Man to copy strange stories in the scriptures, then he assigned him to Bao Xuong to preside over and order the assistants of Tang Hao and Phap Tanh. The book is divided into twenty-one categories: heaven, earth, Buddha, Bodhisattva, Thanh Van, king, queen, crown prince, princess, bourgeois, Upa Tac, etc... to hell. This volume is quite large, accounting for fifty volumes in the fifty-third volume of the Tripitaka. [31] History of Touching Thong Ky compiled by Mr. Nie Van Dai, Hua Chi Tinh recorded the intention. The content collects historical stories, extracted from famous Chinese histories from Su Ky to Minh Su, starting with the story of King Shun and ending with the story of Cap Lap Ma (the Karmapa of Western Buddhism) Tibet) in the Yongle period of the Ming Dynasty. [32] Three Weeks (Pāpīyas, or Pāpman), also translated as Ba Duyen, Ba Duyen, Ba Be, Pha Duyen, Ba Pi, Bat Be. The name most often used in the scriptures is Ma Ba Week or Thien Ma Three Weeks (Mara Pāpman). Translated as Killer, Evil Object, Evil Central Evil, Evil, all mean that evil destroys good roots and lives. According to Crown Prince Thuy Ung Bon Khoi Kinh, upper volume, Three Weeks is the sixth heavenly God in the Desire Realm. Dai Tri Do Luan, volume 56, explains that Ma is called Tu At Thien Vuong. According to the book Hue Lam Am Nghia and the Mahayana Phap Uyen Nghia Lam Chuong, the word Tuan 旬 should be the word Duyen, that is, the word Muc under the Sentence series was misspelled as Japanese 日, so Duyen was misspelled as Tuan. Due to being misrecorded for a long time, there are almost no books written as Ba Duyen anymore! 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.21/11/2021.