Ty Ni Nhat Dung

HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).TINH THAT KIM LIEN.THICH NU CHAN TANH.GIAC TAM.AUSTRALIA,SYDNEY.18/11/2017.

Quy Son Book Review (Part 6).

"One sickness is on the bed, all suffering is surrounded by force. Day and night worry, in the panic. The road ahead dim does not know about where? "

That is, when the illness is heavy on the bed waiting to die, then all the suffering to the urge is not running away. Actually, no one wants to be like that, but whether or not want to suffer. Because the body is not self, it is not active. At that time new fear fear, day and night worry do not know what to take to deal here! When the death comes, the karma I have created appears, there is nothing to deal with, then do not know where to go? The more fear of losing self-control, the more fear, the more fear the more mischief. So this is a great tribulation.

Come here to see his career long practice has no fulcrum, now how to be safe to leave, it is miserable! Should say that the road is dim before dim, do not know where to go! At that time no one to accompany the farewell, no one to make friends, alone to go alone nothing to look new to see the suffering. If even here to think about that, then there is no heart to let go, to neglect not to worry!

The fraternity carefully read in the Surangama to the later part about the dying person, the idea of ​​going up, the sinking and the six delivery of the message of the six horrible.That is, the eyes see horrible scenes, ears hear the voices make up the mind, suffering the hundred, have nothing to master.

So right now we have to practice, to take care of progress to get clear steps, because this is the path that everyone must go through. That is, there must be death, must go. If you do not study, no good karma, the end of life is a great suffering. Dead in the dark, fears of panic, it is dangerous!

This is the Quy Son warns all practitioners must know to prepare themselves, but not to late to repent and not timely.

"From now on repentance sin, thirst to dig wells to keep up? I do not worry early, the old age many sins. Dying dying  afraid of terror, flying birds flying, consciousness by industry. Like the debtors, whoever claims first, silk heart many, where the weight falls.

That is to know how to repent but how to keep up! Should be called new thirst to dig wells to keep up. Have to prepare before, while healthy and wise to take care of the practice to create a buoy for yourself, do not wait until the last minute then why.

At that time, no matter how much work to take refuge, how much more sinfulness to pull, the more confused the spirit, only suffering and suffering only! But who is this sin brought to me? Each person please check back to see where you need to do.

Starting from this minute has to do from the beginning, it is also timely, if to go to the weather later is late.

    Here Quy Xo reminds the dying person is a waste of a lifetime, how many fear, fear of dragging to call on anyone else. At that time, I was not afraid of old age, many old sin.

The practitioner tu tu liberation, that is Master Tran Tran.  The rank of sergeant who comes to the ceiling that comes to the point of death must fold his arms folded fear, fear like this or not? That is what we need to think carefully to take the brighter steps.

Because to this time called flying birds flying, conscious mind by the karma. As a debt bearer, he leads his life under the realm of that world, no self-reliance at all, called total slavery by karma. At this heavy falls, whoever claims first; In the mind of the puppet, lost all self-consciousness to choose the right career.

The flying bird is in the mouth saying the sparrow flies into the vase. Someone took a piece of silken silken gourd. By the time the piece of silk is punctured, the sparrow flies out.

He will seduce the spirit or the A-back-skin, while the body for the body, silky slice is for his life. By the time the network is full and then like a broken silk, wake up god. As the body of his warm, when the network is full A-back-to-skin immediately leave this body that followed the karma to give birth to another life. We are people who understand religious cultivation, then masterfully back to master.

In the source of Zen, Khue Phong explained:

"Q: As the enlightenment, do not finish the career, then after the network of spirituality will rely on?

A. All living beings have the nature of self-consciousness, not only from the innocent to the present never experienced. Therefore, the hope of accepting ourselves as our general, so new born love hate, then according to the creation of karma, according to the new life report, birth disease, many death cycles, but the awareness in the body is unprecedented. birth and death As the dream was dismissed that the body is still lying on the bed, the capital itself is not where the slots are sent. The crystal is not dim, obviously often know, from where to go nor where to go. The hope of accepting many life as the Tanh is happy, happy, sad, smooth flowing. Although this is the truth that can not be resolved immediately, need to constantly consider the decline gradually.

He said that although he saw the truth, but this love is not right there immediately, so also to cultivate.

As the wind stops, the waves slowly start to coalesce, where one can practice a coherent life of the Buddhas. Should not take the form of his body, do not accept this identity. That is to remember the unconditioned, the silence as his own, do not take this body to himself.

Take the mind that your mind does not receive thoughts.  The wisdom is called the mind, the mind that the mind, do not receive thoughts.

The idea if the initiator should not follow it, when the general network of natural karma can not be bound.  It means that thoughts begin to arise but not follow it but to return to the spirit that is the wisdom. Then when the natural network is mastered again, not bound by the industry.

Although there are warm body that go freely at will, to human realm, the heavenly life. If you love hate hate life, you can not change the body parts, change the bad or change the rough. If the flow is small, all of them are clear, and only the Vajrayana is enlightened, depending on the force of the thousands of beings that are conditioned, called it Buddha. "  If not freedom in itself. birth and death must remember the spirit of his wisdom, not follow the concept of death is also the owner. Even the warm body is also born again, but go freely or arbitrarily to the realm of heaven, that is also self-control.

So we learn to remember to progress tu, remember where you have the habit of living and return to the Tanh sense not follow the idea, according to the birth. Want to do this, right here must elaborately cultivate to deepen this seed, also wait until the dead, how to keep up? Thirsty to dig a well is late!

"Impermanence, meditation not stop, the network does not last, the time can not wait. Heaven three realms are not escaped, life itself like that life is not the same. "

Impermanence means death. Death always ready, always waiting for the opportunity that it leads us to go, no date waiting for anyone. So, said network is not long, time can not wait. So we have to always "put the letter on the head", always remember the death is not willing to let loose lung.

Just have a recitation of thoughts or thoughts, then remember to remember the word "Tu" to wake up, always always diligently deal with the devil monumental imperialism, there is time to greed, angry, indulgent If you think there is still time, and still a few decades to die, then the concept of lunging intermittently.

If we remember carefully, then this will motivate us to stay awake and less traveled.Remember that all of us who are sitting here are sitting on death, and the mind is letting loose.

And here the Patriarch said that the death came can not date, waiting for it, so without worrying what else to do? Unless the friars are as elaborate as the master, the appointment of Pluto is seven days to pick up.

In the monk Yinchuan monk has the master, one day suddenly found a demon to take away. He said, "I do not have free time for the master, can I make appointment seven days later?" Devil said: "Wait for me to submit to the king, if approved after seven days will come, Just a moment. " Finished it disappears. After seven days, the demon came to find him not fully.

Actually, it was not until seven days that the master of this new monk, while working he also tu tu, elaborate rather than normal, but not mature enough, not enough effort. add another seven days. If you did not practice in the past, then it would be difficult for seven days to cultivate.

"Heaven three realms are not escaped," that is in these three worlds. Then "life like this life is not the same", that is to leave the body, but to go back and forth, lurking in the three realms, life is not the same, do not know when ever finished. Do not think so afraid?

We have to know that each time we experience the life of each other is a layer of warm passion, which superimposed a layer of warm passion that is stacked more layers of suffering. So, if we elaborate not deep or not next generation birth will forget where to remember to return soon to worry, then create more new karma. Unless you elaborate carefully called accumulation of strong karma, the next birth will be remembered early.So there are seven-year-olds, eight-year-olds who do not teach, so it's early. Those are the strong accumulation of karma. When we remember early, we also had to create good conditions for him to return home early. If you do not meet the conditions that cover up, grow up not go to the family must be married and then do business, create new karma.

Therefore, we have to worry about the accumulation of heavy industry, for the deep, although not fully liberated, but the next generation, remember early and continue his way, not to stretch the road This birth, really happy what!

As the story of Arahanta Dhamma-sensitive in Ke Tan lived after the Buddha. The evidence of A-la-drought that is evidence in the mind, clean out of birth and death, the appearance is similar to the ordinary monks. He was in a mountain with three caves.

Then two of the monks from far away heard his reputation should come to worship.When we arrived at the cave at the bottom, there was an old monk dressed in ya, naked looking naked burning fire in front of the kitchen. Two monks do not know who is new to ask:

"Where do you come from, Elder Dormant?"

Flame burner:

 - In the room, on the top floor.

He pointed his hand. First layer above the third cave.

These two monks according to that only new find. When he arrived, he saw the fire sitting on the fire. Two new people are born suspected, think this is likely to increase.New says:

- Virtue is the noble, noble echoes throughout the realm of suicide-eddy, why bother to lower himself as a burning oven like that?

Venerable Master Dat-ma-secretary replied:

- I remember to be born long suffering life, assuming to bring both the head and hands to be burned furnace, I also will because they rise without burning, how much less this body parts work burning What's worth?

He added:

- I remember long ago I was a dog hunger for five hundred years, and only two times eaten. It was a time when people drunk alcoholic vomit at the side of the road, I multiply by meeting should be a meal. The second time the dog was born in a poor family, the second day they married the husband and wife porridge (the nodule has a small mouth, big bellies) and then have to temporarily leave. I am hungry, so I put my head back in the noodles, when I eat full, then I will not pull out. At that time, the family returned, they found so angry that the knife cut off my head always. I remember having carried the dog for five hundred years, in which even though I have twice eaten but lost my life once. So think about the long-term birth, turn around in the five lines where birth is also suffering.So today I have to be afraid of hard work that is not willing to burn the oven?

He recounts his past to warn people, because the saint Arhat should he have sufficient network, recalled before 500 lives each dog that can only be fed twice.

New life found in this rebirth nothing joy? Check back! Listen, we have not seen for reincarnations shudder of birth and death. Do you want to spend long hours in suffering? Today, each of us is blessed as human body, plus one more blessing that is the practice, so if you do not worry will fall back, do not worry or?

Because we are born and then the warm love to forget all the previous life, if we remember his previous life has many encounters with such painful scenes, then the new shivering fear, worry not to keep up. Now I do not remember to think that I have a healthy body is proud. There are relatively good family birth, from small to grow up without hardship and go to practice; And later people did not meet the wartime miserable, living in suspense should be easy to bear mind lung. On the other hand, it is necessary to look closely at the suffering in birth and death, and to cultivate the greatness of life, not to last so long.

So here Quy Xo Son reminded: "Do not smart and then the three realms have not escaped." That is up and down the three realms of life and life in it do not know when ever.

"The feeling of lament, the heart of the mercy! Can not be quiet, turn to remind each other.

Thinking here, Quyen Son sincere heart to everyone, so that must speak up to remind all smart to know again. See suffering as long as birth, so can not be implanted, but have to speak up but do not know anyone hear? But keep on asking!

Some people have not believed yet, because they have not seen the problem of suffering long suffering, only see the present. But if people are thinking and then come back to experience, will understand, will understand the teachings of Quy Son, are sincere words remind each other.

If we re-examine, then we find that tu tu is liberation for himself, not tu tu himself freed him. But why should he kindly remind so earnest? It is truly merciful to remind each other! Understand that new compassion! Next:

" Hatred by the birth of precious statues, the way to the Saint gradually far, Buddhist teachings, many people enjoy" .

He was sad for his late birth in the precious period, the way to the Saint is far away, so many Buddhists, many people are happy.

"The statue," the statue is only for the French statue. Dhamma is divided into three times: the Dharma, the Dharma and the Dharma. The same time, through the time of the Dharma to the legal period is relatively close to the main, to the end is always.

The word you borrow from the Chinese grapes: Manh, Trong, Quy. Strong is the head, The weight is the middle, the quarter is the end. For example: Strong winter is winter, winter is winter, Winter is winter.

So, how many years is his time? For over a thousand years, he also lamented that Buddhism was born, many people enjoy. If he was born at this time, then how much longer?

Dhamma is a good remedy to save sentient beings from the suffering of birth, to eliminate the affliction that is precious in the world but not often, but again, not to love!That's the point where you feel so sad!

While the Buddhist Dharma but the world is the focus of attention, although prevented also rushed so now I have a general reminder:

The door to open a few people,

Confusion closed to insert.

That is the door is open but few people go to, but the closed secret not to enter but to insert. To see that crazy island of human beings is so. So these are the true words of Quy Son Son reminded to all must awake progress!

In the past few years, in the Truc Lam Zen Monastery, many of us have realized that the spirit of cultivation is stronger than it is now. I remember the old days thanks to good conditions should meet the Dharma early, and soon clear this meditation. Even today, over thirty years ago, I did not dare to let go. Meanwhile, the fraternity now do not know how many people are brightening their big job but dare to enjoy! So if we take a closer look, what will be the end of his life, where will he go?

Here, the Coal Mineral Foundation is also to remind people to know diligently. At that time he also lamented, think of us today how will it?

Need to understand more, although have said that the time, the Dharma, Dharma Dharma that is speaking from time to time people, the law does not have. If we practice, and diligently practice, the Dharma will be transformed into Dharma. As today there are also enlightened people, not the door of enlightenment closed all, do not give yourself accomplishment. This gives us more confidence to progress.

"Narrow view to see the narrow message to the next. If it is not clean pride, it is difficult to turn away.

This is the humble words of the Quy Son, he told his students here that he said the site narrow view narrow. The purpose is to remind the learner to forget the self to learn the religious practice to expect a day of liberation, do not overhaul the self, but must be proud of pride.

You have to find yourself a lot of things to learn, do not have anything to put your self up high, living in love and not listening to anyone advised do not know mistakes to correct, so it is easy to go down It is difficult to avoid the fruits of suffering to yourself.

Because of cause and effect, I do not bring anyone. Today is enough grace to progress but not accept that grace that progress, so that pride barrier barrier and then sink back into delusion, regrettable!

Do not know how to listen to the remedies to progress, do not follow the way that I made mistakes and brotherly affection for reminding, not only did not receive the resounding return, said:  "I know it! My thing to worry about, does not involve you, do not interfere with people. "  That is the expression of pride, not so good.

Brotherly affirmative reminder error that refused to receive, again horny like fill, so that people do not remind, that is to make yourself more errors. Then the fraternity does not crave any more, that is, to drown yourself in deep sins, go down the road to lose. So be smart.

As the story Mr. De point Huizhou, is the disciple Zen Master Hui. Intelligent, smart, talented so he was assigned to hold jobs usually stay in the temple more than 30 years.

But the man who holds the habit of taking care of the cost of spending often. Also fraternal see so love affair bearing the result reminders, take care of the hair horn debt, he did not hear but also say arrogant style: "The whole year brought the horns are also only one just pair. " So there is nothing to worry about. So who else can remind?

Soon after, when he met Cao Cao in Taiwan, his relatives, like Kha Kha ..., brought all the accusations of his deeds. He was accused of beating with stick, and then pursued secular. Before causality has not come, say arrogant style. When causality comes, what is not said.

Then he was hiding at the Institute of Chemistry, again suffering from numbness and limbs shrink like a hedgehog, stretching out. People see that pull his legs out, the more the pain. Over three years he died.

Son Am Tạp Luc said this story, then there is a comment : " Huui Chau used crude mind to accept work, then despise cause and effect, so say the whole year brought only one pair of horn . But to me, I think, in the epistle of the three long months, one pair and the other pair come, countless hours. Bring this pair of horns is only a year! "

 That is in the three lines of evil, five months long, not easy as he said. One pair goes, the other pair comes, go for this pair, the other pair so that it will carry countless lives also, do not say a year only one pair only! That is the reminder to wake up to the next!

Because it is arrogant speech, but it is wise to listen carefully when the fraternity reminds them that the change is too good! Not only is not listening but also saying that.That is called benevolence causal, ultimately cause and effect, where to avoid! We must be well informed to prevent it.

So the practice is to know low, listen, not arrogant. This said if not clean pride, when the cause and effect is difficult to avoid.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.11/11/2017.

Quy Sơn cảnh sách dịch giảng (Phần 6)

“Một mai bệnh nằm trên giường, mọi khổ bao vây bức bách. Ngày đêm lo nghĩ, trong lòng hoảng khiếp. Đường trước mờ mờ chẳng biết về đâu?”.

Tức là khi bệnh nặng nằm trên giường chờ chết, thì lúc đó mọi thứ khổ kéo đến bức bách không chạy đâu khỏi. Thật ra thì không ai muốn mình như vậy, nhưng dù muốn hay không muốn cũng phải đành chịu. Bởi vì thân này là vô ngã, không chủ động được. Đến lúc đó thì mới lo sợ hoảng khiếp, ngày đêm lo nghĩ không biết lấy gì để đối phó đây! Khi cái chết đến thì những nghiệp tập mình đã tạo đều hiện ra, lại không có gì đối phó rồi không biết chết sẽ đi đâu? Tâm hoảng hốt mất tự chủ càng lo sợ thêm, mà càng lo sợ thêm thì càng đi bậy. Nên đây là khổ nạn lớn.

Đến đây mới thấy sự nghiệp tu hành của mình lâu nay không có điểm tựa, giờ làm sao được an tâm để ra đi, thật là khổ! Nên Tổ nói là đường trước mờ mờ mịt mịt, chẳng biết sẽ đi về đâu! Lúc đó đâu có ai đi theo đưa tiễn, cũng không ai làm bạn, một mình đi cô độc mà không có gì để nương mới thấy khổ trăm bề. Nếu như ngay đây mà nghĩ xét được đến chỗ đó thì còn có lòng nào để buông lung, để lơ đễnh không lo tu hành!

Các huynh đệ đọc kỹ trong kinh Lăng Nghiêm đến phần sau nói về người lúc sắp chết thì tưởng đi lên, tình chìm xuống và sáu cái giao báo của sáu căn rất đáng ghê sợ. Nghĩa là mắt thì thấy những cảnh ghê rợn, tai thì nghe những tiếng làm cho loạn tâm, khổ sở trăm bề, không có gì làm chủ được.

Vậy ngay đây chúng ta phải tập, phải lo tiến tu để có được những bước đi vững vàng sáng suốt, vì đây là con đường mà ai cũng phải đi qua. Tức là có sanh thì phải có tử, phải đi đến thôi. Nếu người không lo tu học, không có thiện nghiệp thì đến lúc cuối đời là một nỗi khổ lớn. Chết trong tối tăm mờ mịt, lo sợ hoảng hốt, đó là điều nguy hiểm!

Đây là Tổ Quy Sơn cảnh tỉnh tất cả người tu phải biết để chuẩn bị cho mình, chứ đừng để đến lúc cuối rồi ăn năn không kịp.

“Từ đây mới biết ăn năn tội lỗi, khát đến đào giếng làm sao cho kịp? Hận mình sớm chẳng lo tu, tuổi già sanh nhiều tội lỗi. Sắp chết hoang phí sợ sệt hãi hùng, lưới thủng chim bay, thức tâm theo nghiệp. Như người mang nợ, ai mạnh đòi trước, tơ lòng nhiều mối, nặng đâu rớt đó”.

Tức là đến đây mới biết ăn năn nhưng làm sao kịp! Nên gọi là khát đến mới đào giếng thì sao cho kịp. Phải lo chuẩn bị trước, lúc còn khỏe mạnh sáng suốt thì phải lo tu tập đạo nghiệp để tạo cái phao cho mình, đừng đợi đến phút cuối thì sao kịp nữa.

Lúc đó nhớ lại không có chút công phu làm chỗ nương tựa, thêm bao nhiêu tập khí tội lỗi kéo đến, càng làm cho rối rắm thần thức của mình, chỉ thấy khổ và khổ thôi! Nhưng tội lỗi này do ai đem đến cho mình? Mỗi người hãy thật lòng kiểm lại sẽ thấy được chỗ mình cần phải làm.

Bắt đầu ngay từ giờ phút này phải làm lại từ đầu thì cũng còn kịp, nếu để đến thời tiết về sau thì là muộn rồi.

    Đây Tổ Quy Sơn nhắc người sắp chết thì sự hoang phí một đời, bao nhiêu những sợ sệt, hãi hùng kéo đến còn kêu cứu với ai được nữa. Lúc đó hận mình sớm chẳng lo tu, tuổi già sanh nhiều tội lỗi.

Người xuất gia tu hạnh giải thoát, tức là bậc Thượng Sĩ Xuất Trần. Bậc thượng sĩ có chí xuất trần mà đến lúc chết lại đành phải khoanh tay cúi đầu hoảng khiếp, sợ sệt như thế này hay sao? Đó là điều chúng ta cần phải suy nghĩ kỹ để mình có những bước đi sáng sủa.

Bởi vì đến lúc này gọi là lưới thủng chim bay, thức tâm theo nghiệp. Như người mang nợ thì nó dẫn mình đi thọ sanh theo cảnh giới đó, không tự chủ tự do gì hết, gọi là hoàn toàn bị nô lệ theo nghiệp. Lúc này nặng đâu rớt đó, ai mạnh đòi trước; trong tâm thì rối bời, mất hết sáng suốt tự chủ để lựa chọn nên đành theo nghiệp.

Lưới thủng chim bay là trong kinh nói có con chim sẻ bay vào trong cái bình. Có người lấy miếng lụa thưa bịt miệng bình lại. Được thời gian miếng lụa bị thủng đi, con chim sẻ liền bay ra.

Chim sẻ dụ cho thức thần hay thức A-lại-da, còn cái bình dụ cho thân, miếng lụa thưa là dụ cho mạng căn của mình. Đến lúc mạng căn hết rồi giống như tấm lụa thủng, thức thần liền bay ra. Như thân năm ấm của mình, khi mạng căn hết thì thức A-lại-da liền bỏ thân này mà đi theo nghiệp để thọ sanh đời khác. Chúng ta là người hiểu đạo biết tu, thì phải khéo làm chủ trở lại.

Trong Nguồn Thiền, Ngài Khuê Phong có giải thích:

“Hỏi: Như người ngộ lý, dứt vọng thì không kết nghiệp, vậy thì sau khi mạng chung linh tánh sẽ nương vào đâu?

Đáp: Tất cả chúng sanh đều có tánh giác linh minh không tịch, chỉ do từ vô thủy kiếp đến nay chưa từng liễu ngộ. Do đó mà vọng chấp thân là tướng của ta, nên mới sanh tình yêu ghét, rồi theo tình tạo nghiệp, theo nghiệp mới thọ báo, sanh già bệnh chết luân hồi nhiều kiếp, nhưng mà giác tánh ở trong thân thì chưa từng có sanh tử. Như nằm mộng thấy bị xua đuổi mà thân vẫn nằm yên ở trên giường, vốn tự vô sanh thì đâu có chỗ nương gởi. Cái tinh lanh không mờ mịt, rõ ràng thường biết, không từ đâu đến cũng không đi đâu. Song vọng chấp nhiều đời huân tập thành tánh thì mừng giận, vui buồn, trôi chảy nhỏ nhiệm. Tuy đã đốn ngộ chân lý mà tình này không thể dứt liền, cần phải hằng xét nét dần dần tổn giảm.

Ngài nói là tuy đốn ngộ thấy được lý thật, nhưng cái tình này không phải ngay đó dứt liền, do đó mà còn phải tu.

Như gió dừng mà sóng dần dần mới lặng, đâu thể tu hành một đời mà đồng lực dụng của chư Phật. Chỉ nên lấy không tịch làm thể của mình, chớ nhận sắc thân này. Tức là phải nhớ lấy cái không tịch, cái rỗng lặng làm thể của mình, chớ nhận sắc thân này làm mình.

Lấy cái linh tri làm tâm của mình chớ nhận vọng niệm. Cái biết sáng suốt gọi là linh tri, nhận cái linh tri đó làm tâm mình, đừng nhận vọng niệm.

Vọng niệm nếu khởi không nên theo nó, khi sắp mạng chung tự nhiên nghiệp không thể ràng buộc. Nghĩa là vọng niệm có khởi nhưng không theo nó mà nhớ trở lại cái linh tri tức là cái biết sáng suốt. Được vậy thì đến khi mạng chung tự nhiên được làm chủ trở lại, không bị ràng buộc theo nghiệp.

Tuy có thân trung ấm mà đi tự do tùy ý, đến cõi người, cõi trời thọ sanh. Nếu niệm yêu ghét đã hết tức không thọ thân phần đoạn, tự đổi dở thành hay, đổi thô thành diệu. Còn nếu phần trôi chảy nhỏ nhiệm lắng sạch tất cả, chỉ riêng còn Viên giác đại trí sáng suốt, tùy cơ ứng hiện trăm ngàn ức thân độ chúng sanh hữu duyên, gọi đó là Phật.” Nếu chưa được tự do tự tại trong sanh tử thì phải nhớ cái linh tri sáng suốt của mình, không theo vọng niệm thì khi sắp chết cũng được phần làm chủ. Tuy có thân trung ấm là cũng còn sanh trở lại, nhưng đi tự do hay tùy ý đến cõi người cõi trời, đó cũng được phần tự chủ.

Do đó chúng ta học nhớ để lo tiến tu, nhớ nơi mình có tánh giác thường trụ rồi sống trở về tánh giác chớ không theo vọng niệm, theo cái sanh diệt. Muốn vậy thì ngay đây phải lo công phu tu tập để huân sâu hạt giống này, còn đợi tới lúc gần chết thì làm sao kịp? Khát đến mới đào giếng là muộn rồi!

“Quỷ sát vô thường, niệm niệm chẳng dừng, mạng chẳng kéo dài, thời chẳng thể đợi. Trời người ba cõi vẫn chưa thoát khỏi, thọ thân như thế số kiếp không cùng”.

Quỷ sát vô thường tức là thần chết. Cái chết luôn chực sẵn bên mình, lúc nào cũng chực chờ thừa cơ hội là nó dẫn chúng ta đi, không hẹn hò chờ đợi ai hết. Nên đây, Tổ nói là mạng chẳng kéo dài, thời chẳng thể đợi. Vì vậy chúng ta phải luôn thiết tha “dán chữ Tử trên đầu”, lúc nào cũng phải nhớ cái chết nằm sẵn bên mình thì không dám buông lung phóng dật.

Vừa có một niệm tham hay niệm sân, niệm giải đãi thì liền nhớ đến “chữ Tử” để cảnh tỉnh mình, lúc nào cũng luôn tinh tấn đối phó với con quỷ sát vô thường thì có thời giờ đâu để mà tham, sân, buồn giận, giải đãi. Nếu nghĩ là còn có thời gian, còn mấy chục năm nữa mới chết thì lúc đó niệm buông lung liền xen vào.

Nếu khéo nhớ kỹ như vậy thì sẽ là động lực thúc đẩy chúng ta cảnh tỉnh tiến tu và bớt niệm phóng dật. Nhớ rằng tất cả chúng ta đang ngồi đây là ngồi trên cái chết thì còn tâm nào buông lung phóng dật.

Và ở đây Tổ nói là cái chết đến thì không thể hẹn hò, chờ đợi được nữa, như vậy mà không lo tu thì còn làm gì nữa? Trừ khi mấy huynh đệ được công phu như ông chủ sự hẹn với Diêm vương bảy ngày tới đón.

Ở trong hội Thiền sư Diêm Quan có vị tăng làm chủ sự, có hôm bỗng thấy một quỷ sứ đến bắt đi. Tăng ấy nói: “Tôi vì làm chủ sự chưa có rảnh tu hành, xin cho hẹn bảy ngày sau được chăng?” Quỷ sứ nói: “Đợi tôi trình lại với vua, nếu chấp thuận sau bảy ngày sẽ đến, chẳng vậy thì giây lát liền đến”. Nói xong nó liền biến mất. Sau bảy ngày, quỷ sứ đến tìm vị tăng ấy trọn chẳng được.

Thật ra không phải là đợi đến lúc bảy ngày đó ông chủ sự này mới tu, trong thời gian làm việc ông cũng có tu rồi, công phu cũng khá chứ không phải thường, nhưng chưa đủ chín muồi, chưa đủ sức nên nỗ lực thêm bảy ngày nữa cho tròn. Nếu mà thời gian trước ông không có tu thì tới lúc này mà tu trong bảy ngày chắc là khó được.

“Trời người ba cõi vẫn chưa thoát khỏi”, tức là lẩn quẩn trong tam giới này. Rồi “thọ thân như thế số kiếp không cùng”, nghĩa là bỏ thân này lấy thân khác, mà cứ tới lui tới lui vậy, lẩn quẩn trong ba cõi, số kiếp không cùng, không biết bao giờ mới xong. Nghĩ đến đó không thấy sợ sao?

Chúng ta phải biết là mỗi một lần thọ thân là mỗi lần chồng thêm một lớp mê cách ấm, mà chồng một lớp mê cách ấm tức là chồng thêm lớp khổ. Cho nên, nếu chúng ta công phu không kỹ hoặc không sâu thì đời sau ra đời sẽ quên đâu có nhớ sớm trở lại lo tu, rồi phải tạo thêm những nghiệp mới nữa. Trừ khi mình công phu kỹ gọi là tích lũy nghiệp mạnh thì đời sau sanh ra sẽ nhớ tu sớm. Bởi vậy có những đứa bé mới bảy, tám tuổi không ai dạy lại đòi đi tu, thì đúng là nó nhớ sớm. Đó là những người có nghiệp tích lũy mạnh. Khi nó nhớ sớm thì chúng ta cũng phải tạo những cái duyên lành tốt để nó được xuất gia trở lại tu sớm. Nếu không khéo gặp những duyên gì đó che hoài, tới chừng lớn lên không đi tu được phải lập gia đình rồi làm ăn, lại tạo thêm nghiệp mới.

Do đó, chúng ta phải lo huân tập kỹ tích lũy nghiệp cho mạnh, cho sâu thì dù chưa thật sự giải thoát hoàn toàn nhưng đời sau sanh ra thì nhớ sớm rồi tiếp tục con đường của mình, chớ không để kéo dài trong đường sanh tử này, thật đâu vui sướng gì!

Như câu chuyện về vị Thánh A-la-hán Đạt-ma-mật-đa ở xứ Kế Tân sống sau thời Phật. Nói chứng A-la-hán đó thuộc về chứng trong nội tâm, đã sạch hết nghiệp sanh tử, hình thức bên ngoài thì cũng cũng giống như vị Tỳ-kheo bình thường. Ngài ở một ngọn núi có ba hang động.

Bấy giờ có hai vị tăng từ xa nghe danh tiếng của Ngài nên tìm đến lễ bái. Khi đến hang động ở dưới cùng thì thấy có một vị Tỳ-kheo mặc y cũ kỹ, lộ vẻ tầm thường đang đốt lò chụm lửa trước cái bếp. Hai vị tăng không biết là ai mới đến hỏi thăm:

- Xin hỏi Trưởng lão Đạt-ma-mật-đa ở nơi nào?

Vị tăng đốt lò đáp:

 - Ở trong phòng, trên lớp hang trên cùng kia.

Ngài lấy tay chỉ. Tức lớp hang thứ ba phía trên.

Hai vị tăng này theo lời chỉ đó mới lần tìm lên. Khi đến thì đã thấy vị tăng chụm lửa ngồi sẵn đó. Hai người mới giựt mình sanh nghi, nghĩ vị này chắc là Thánh tăng rồi. Mới nói:

- Đại đức là bậc Thánh, uy danh vang khắp cõi Diêm-phù-đề, vì sao lại tự cúi thấp mình làm vị tăng đốt lò như thế?

Tôn giả Đạt-ma-mật-đa đáp:

- Tôi nhớ đến việc sanh tử thọ khổ lâu dài, giả sử có đem cả đầu và tay để được đốt lò thì tôi cũng sẽ vì chúng tăng mà đốt không tiếc, huống chi đem chút thân phần thừa này làm việc đốt lò thì có đáng gì!

Ngài nói thêm:

- Tôi nhớ thuở xa xưa tôi đã từng làm thân chó đói khổ suốt năm trăm đời, và chỉ được hai lần ăn no. Đó là một lần có người uống rượu say ói mửa ở bên đường, tôi nhân đi qua gặp nên được một bữa no. Lần thứ hai sanh làm thân chó ở một gia đình nghèo, hôm đó nhân hai vợ chồng nấu niêu cháo (cái niêu có cổ cong miệng nhỏ, cái bụng bầu lớn ra) rồi có việc phải tạm đi vắng. Tôi vì đói nên liền chui đầu vào trong niêu ăn, khi ăn no rồi thì rút đầu không ra. Ngay lúc đó, người nhà lại trở về, họ thấy vậy giận quá lấy dao chặt đứt cái đầu tôi luôn. Tôi nhớ mình đã mang thân chó năm trăm đời, thì trong đó tuy có hai lần được ăn no nhưng lại bị mất mạng hết một lần. Cho nên suy nghĩ đến việc sanh tử lâu dài, xoay quanh trong năm đường chỗ nào sanh ra cũng đều là thọ khổ. Bởi vậy hôm nay tôi có ngại gì nhọc nhằn mà không sẵn sàng làm vị tăng đốt lò?

Ngài kể lại quá khứ của mình để cảnh tỉnh mọi người, vì là bậc Thánh A-la-hán nên Ngài có túc mạng thông, nhớ lại trước 500 đời từng làm chó mà chỉ có hai lần được ăn no.

Mới thấy trong kiếp sanh tử luân hồi này có vui sướng gì đâu? Kiểm lại xem! Nghe rồi chúng ta mới thấy rùng mình cho kiếp luân hồi sanh tử này. Không lẽ còn muốn kéo dài ở trong đây để thọ khổ lâu dài nữa hay sao? Hôm nay, mỗi người chúng ta cũng được phước làm thân người, được thêm một phước nữa đó là được tu hành, vậy nếu không lo tu thì sẽ rớt trở lại, không thấy lo sợ hay sao?

Bởi chúng ta sanh ra rồi bị cái mê cách ấm nên quên hết đời trước, nếu còn nhớ được đời trước của mình có nhiều đời gặp những cảnh khổ như vậy thì lúc đó mới rùng mình sợ, lo tu không kịp. Còn bây giờ không nhớ nên cứ nghĩ mình có được thân người mạnh khỏe là tự hào. Có những vị sanh trong gia đình tương đối khá, từ nhỏ lớn lên không gặp cảnh nhọc nhằn rồi đi tu; và người sau này cũng không gặp thời chiến tranh khổ sở, sống trong hồi hộp nên dễ sanh tâm buông lung. Ngược lại cần quán kỹ những cảnh khổ trong sanh tử mà lo tu để giải quyết việc lớn của mình, chứ không để kéo dài như vậy.

Nên đây Tổ Quy Sơn nhắc: “Không khéo rồi trời người ba cõi vẫn chưa thoát khỏi”. Tức là lên xuống trong ba cõi và số kiếp thọ thân trong đó không biết bao giờ mới hết.

“Cảm thương than thở, lòng quá xót thay! Đâu thể lặng im, lần lượt răn nhắc cho nhau”.

Nghĩ đến đây thì Tổ Quy Sơn thật lòng cảm thương cho mọi người, do đó mà phải lên tiếng để răn nhắc tất cả khéo biết tỉnh trở lại. Thấy cái khổ sanh tử lâu dài như thế, nên đâu thể ngậm im được, mà phải lên tiếng nhắc nhau nhưng không biết có ai nghe không? Nhưng vẫn cứ nhắc!

Nói đây thì chắc có người cũng còn chưa tin, bởi chưa thấy được hết vấn đề sanh tử khổ sở lâu dài, chỉ thấy hiện tại thôi. Nhưng nếu là người biết suy nghĩ rồi nghiệm trở lại thì cũng sẽ thấy được hiểu được, sẽ cảm thông những lời dạy của Tổ Quy Sơn, là những lời chân tình nhắc nhở nhau.

Nếu thực tâm xét lại thì chúng ta mới thấy mình tu là giải thoát cho mình, chứ không phải tu là mình giải thoát cho Ngài. Nhưng vì sao Ngài phải ân cần nhắc nhở thiết tha như vậy? Đó đúng là lòng chân thành thương xót vì nhau nhắc nhở thôi! Hiểu vậy mới có lòng cảm thông! Tiếp theo:

“Hận bởi đồng sanh thời tượng quý, cách bậc Thánh dần xa, Phật pháp sanh lờn, người nhiều giải đãi”.

Ngài buồn cho mình sanh muộn trong thời tượng quý, cách bậc Thánh dần xa nên sanh lờn Phật pháp, nhiều người giải đãi.

“Tượng quý”, tượng tức là chỉ cho thời tượng pháp. Phật pháp được chia làm ba thời: Chánh pháp, Tượng pháp và Mạt pháp. Tượng tức giống giống thôi, qua thời chánh pháp đến thời tượng pháp còn tương đối gần với chánh, đến mạt thì cuối luôn.

Còn chữ quý là mượn từ trong nhà Nho bên Trung Hoa: Mạnh, Trọng, Quý. Mạnh là đầu, Trọng là giữa, Quý là cuối. Thí dụ: Mạnh đông là đầu mùa đông, còn Trọng đông là giữa mùa đông, Quý đông là cuối mùa đông.

Như vậy, thời của Ngài cách nay là bao nhiêu năm? Trên cả ngàn năm, mà Ngài còn than là Phật pháp bị sanh lờn, nhiều người giải đãi. Nếu như Ngài sanh vào thời này thì còn than cỡ nào nữa?

Phật pháp là phương thuốc hay để cứu chúng sanh ra khỏi cái khổ sanh tử, để trừ dứt phiền não đó là hy hữu quí báu trên thế gian chứ đâu phải thường, mà lại sanh lờn, không để lòng! Đó là điểm mà Ngài thấy buồn nên than!

Trong khi Phật pháp thì sanh lờn nhưng thế gian pháp thì lại chú tâm, dù ngăn cản cũng cứ lao vào nên giờ tôi có câu nhắc chung là:

Cửa giác mở toan ít người đến,

Ngục mê đóng kín cứ chen vào.

Tức là cửa giác là đang mở sẵn nhưng ít ai chịu đi đến, còn chỗ ngục mê đóng kín không cho vào nhưng cứ chen vào. Mới thấy cái lầm mê điên đảo của con người là như vậy. Cho nên đây là những lời thật tình của Tổ Quy Sơn nhắc nhở cho tất cả phải hết sức thức tỉnh tiến tu!

Nói chi xa, kiểm lại những năm đầu ở Thiền viện Trúc Lâm này, đa số huynh đệ đều nhận thấy tinh thần tu tập cũng mạnh hơn bây giờ. Tôi nhớ hồi xưa nhờ duyên lành nên gặp được chánh pháp sớm, và sớm rõ được đạo lý thiền này. Nếu tính đến hôm nay thì cũng trên ba mươi năm nhưng còn chưa dám buông lung giải đãi. Trong khi đó, thấy huynh đệ bây giờ không biết có bao nhiêu người sáng được việc lớn của mình nhưng lại dám giải đãi!!! Như vậy nếu xét kỹ hơn nữa thì rốt cuộc rồi đời tu của mình sẽ ra sao, sẽ đi đến đâu?

Ở đây, Tổ Quy Sơn than là cũng để nhắc mọi người phải biết lo tu tinh tấn. Thời đó mà Ngài còn than như vậy, nghĩ đến chúng ta thời nay thì sẽ thế nào đây?

Cần hiểu kỹ thêm, tuy đã nói có thời Chánh pháp, Tượng pháp, Mạt pháp đó là nói theo thời gian thuộc về con người, chứ pháp thì đâu có mạt. Nếu chúng ta khéo tu, và thiết tha tu tập thì thời mạt pháp sẽ được chuyển thành chánh pháp. Như thời nay cũng có được những người giác ngộ, chứ không phải là cửa giác ngộ đóng kín hết, không cho mình thành tựu. Nghĩ vậy giúp chúng ta có thêm niềm tin để tiến tu.

“Lược bày chỗ thấy cạn hẹp để nhắn bảo với người sau. Nếu chẳng sạch lòng kiêu căng thì thật khó xoay tránh”.

Đây là lời khiêm tốn của Tổ Quy Sơn, Ngài nhắn bảo với người học là ở đây Ngài nói lược bày chỗ thấy cạn hẹp thôi. Mục đích nhắc cho người học đạo phải biết quên cái ngã để học đạo tu hành thì mới mong có ngày giải thoát, đừng quá đề cao cái ngã, mà phải sạch lòng kiêu căng.

Phải tự thấy mình là còn nhiều điều phải học, đừng chưa gì mà đưa cái ngã mình lên cao quá, sống theo tình mê rồi không nghe ai khuyên nhắc thì không biết lỗi lầm để sửa, như vậy dễ đi xuống vì xem thường nhân quả khó tránh khỏi những quả khổ đau đến cho mình.

Bởi vì nhân quả mình làm là mình chịu chứ không ai đem đến. Hôm nay được đủ duyên lành để tiến tu nhưng lại không chịu nhận duyên lành đó mà tiến tu, để cho lòng kiêu căng chắn ngang làm rào cản rồi chìm trở lại trong mê lầm, thật đáng tiếc!

Nên phải biết khéo nghe lời nhắc nhở để lo tiến tu, đừng theo kiểu như mình làm lỗi rồi huynh đệ thương tình nhắc cho, chẳng những không chịu nhận còn sừng sộ trở lại, nói: “Tôi tự biết rồi! Chuyện của tôi để tôi lo, không dính dáng gì đến ông, chớ xen vào chuyện của người ta.” Đó là biểu lộ lòng kiêu căng, tự phụ không tốt.

Huynh đệ thương tình nhắc lỗi mà không chịu nhận, lại sừng sộ giống như khỏa lấp, để người ta không nhắc, như vậy tức là làm cho mình thêm lỗi. Vậy rồi huynh đệ đâu có thèm nhắc nữa, tức là tự mình nhận chìm mình sâu trong tội lỗi, đi con đường đọa lạc. Cho nên phải khéo tránh.

Như câu chuyện ông Đề điểm Huệ Châu, là đệ tử Thiền sư Hổ Khâu. Vốn thông minh lanh lợi, có tài nên ông được giao giữ việc thường trụ trong chùa hơn 30 năm.

Nhưng nhân nắm giữ việc thường trụ nên mặc tình lấy của thường trụ tiêu xài phung phí. Cũng có huynh đệ thấy vậy thương tình đem lý nhân quả nhắc nhở, coi chừng mang lông đội sừng đền nợ, ông lại không nghe mà còn nói kiểu kiêu căng: “Trọn năm có mang sừng đến thì Châu này cũng chỉ mang được một cặp thôi”. Vậy đâu có gì phải lo. Cho nên đâu còn ai nhắc gì được nữa.

Không lâu sau, gặp lúc Cao Nạp Lân lãnh việc ở Tuyên Chánh Viện, thì những người thân thuộc của ông như Tịnh Kha…, đem đầy đủ những cáo trạng về việc làm của ông tố cáo. Ông bị kết tội đánh bằng gậy, rồi đuổi về thế tục luôn. Trước nhân quả chưa đến, còn nói kiểu kiêu căng. Khi nhân quả đến, đâu còn nói gì được.

Sau đó ông ở ẩn nơi Viện Hóa Thành, lại bị bệnh tê bại tay chân co quắp giống như con nhím, duỗi không ra. Mọi người thấy vậy mới kéo tay chân ông ra, càng kéo càng đau. Qua ba năm thì ông chết.

Tác giả Sơn Am Tạp Lục kể lại câu chuyện này, rồi có lời bàn: “Ông Huệ Châu trước kia dùng tâm thô thiển để nhận việc, rồi khinh thường nhân quả, cho nên nói trọn năm mang sừng chỉ mang được một cặp thôi. Nhưng với tôi thì tôi cho rằng, trong quả báo ở tam đồ thì năm tháng dài lâu, một cặp này đi rồi cặp kia lại đến, vô lượng kiếp. Nên mang một cặp sừng này đâu chỉ là một năm mà thôi!”.

 Tức là trong quả báo ở ba đường ác thì năm tháng dài lâu chứ không phải dễ dàng như ông nói. Một cặp này đi, một cặp kia đến, cứ cặp này đi, cặp kia đến vậy đó thì mang vô lượng kiếp cũng không hết nữa, chứ đừng có nói một năm chỉ một cặp thôi! Đó là Sư nhắc nhở để cảnh tỉnh cho người sau!

Bởi vì đó là lời nói kiêu căng, chứ đúng ra người khéo biết lắng nghe khi huynh đệ nhắc thì lo sợ rồi sửa đổi là quá hay! Còn đây không những là không nghe mà còn nói kiểu đó. Đó gọi là xem thường nhân quả, rốt cuộc rồi nhân quả đến, đâu có tránh được! Chúng ta phải khéo hiểu rõ để ngăn ngừa.

Cho nên tu hành là phải biết thấp mình, lắng nghe chứ không có kiêu căng. Đây nói nếu chẳng sạch lòng kiêu căng thì khi nhân quả đến rồi thật khó tránh khỏi.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).TINH THAT KIM LIEN.THICH NU CHAN TANH.GIAC TAM.AUSTRALIA,SYDNEY.11/11/2017.

Quy Son Book Review (Part 5)

"Then a happy race, not happy is the cause of suffering."

That is because ignorance, crazy island so we keep worrying about the joy of the time to suffer the suffering of thousands of years, sabotage or not. For example, happy to eat delicious, nice to be at home high door wide, sit in the car for the pleasure that go here, or fun to consume comfort. It is the joy of thought, contrary to the moral and then suffering long suffering without good. So this is what he said is a happy race, not happy is the cause of suffering. That is the temporary fun, temporary, happy end will be suffering, must know carefully.

Formerly there are monks named Huệ Man, They are in the Book Pagoda in Ich Chau period. As a young monk who did not worry about spiritual cultivation, just like the trade of exchange. Also know that should be kept in charge of the warehouse, and often take their own consumption. Taking care of their fabric store, he also reduced the means.

Then he fell ill, then fell into the abdomen of a buffalo to pay debts. When the buffalo born, its shape is large bright, the horns are beautiful, so everyone loves to feed their own. At that time, the buffalo had to pull the bamboo cart to the side of the mountain, and it was exhausting and exhausting. At that time, there was a monk in Mien Chau who, unlike ordinary people, was on a paragliding trip on the way to Ischia, so he exclaimed: "This is a human, not a buffalo! "

He grabbed the buffalo horns and asked:

- What does it look like?

At that time, the buffalo tears tears down. We know that everyone is very merciful, told his disciples Hue Man. Practitioners should be together to bring money to redeem the buffalo, then buffalo to stop eating a few days and then die.

It is a story to show clearly that a happy race, not happy is the cause of suffering.Before being cut and then spend comfort, but know the cause and effect clearly!

Listen here and then we see how much their consumption is to be careful, do not let as Quynh Son said here, do not have to enjoy a fun race in time and then suffer long after This, regret not catch up! Remember the  "happy is the cause of suffering," now let loose for fun to wear, do not think about later suffering many lives called repentance is not timely. Only the joy of defilement, the joy of enlightenment to live with the true dharmakaya, that is the true joy, must choose that joy.

"Many pursue the ceiling, never wake up again."

I wake up people do not love anymore, so say many chasing naked never wake up again. How many lives have passed because of delusions of running to the ceiling so new rolling, sank samsaric birth suffering in three realms up and down, to today that have not enough?

We are afraid of fear, because we have no celestial eye, or not have to remember all life was not so afraid. If you really have to remember your past lives, you will be afraid. At that time there is more desire, but to take care to overcome. At present, we also have good charms to know how to cultivate, listen to the words promptly reminded to wake up carefully and wake up again.

Thus, today we are ordained as the followers of the emancipation. Exiting the ceiling is beyond the ceiling. Yet not awake? What else? This is the point that you want to remind.

We have many chasing the nakedness, slavery under the love, loss of freedom. It is like being guilty of a guilty good where to go, then go there, so there is fun in it? So we cultivate to reinvent ourselves, not to enslave it, to open the yoke of slavery, to live freely for freedom.

When we look back, when we are attracted to love, we lose all energy, lose all wisdom, weakness so weak that only to bow to it and then how to wear. At that time, no one said anything but said not hear, think is hard but it is so weak. It is a must to turn to have a strength to rise, not in that direction.

He reminded us that we have the power to move forward, not weak to lead it. This warning is for people to pursue the ceiling. That means learning to turn back like the teacher Thuan in Bach Duong once said: "If people think of the director like thinking about love, it is certainly the Buddha has long ago." 

To think of the news is to follow the ceiling, led by it; If you think about the same religion, then the practice will soon.

But what do cultivators now think about? Interruptions flicker. New thinking about the little bit is to prevent being dragged thinking about the ceiling should soon forget the direction. Because of long-term suction, eat deep in the person should not be deliberately remember but also remember. The more you practice, the stronger and the more you become, just like writing, once a bold statement. Every time it was given to him, it was recalled. Now here is the turning back to think about the direction as well as thinking about the bare not remember but also remember, then quickly enlightened. So, we have to switch back, cut off the charm, not follow it.

In Studying, we must exclude the seeds, not the seeds. Bringing the seed into it, it sowed into the savage, like seeds of grass seed that are not visible in the earth, but it rains down and it sprouts. Prompt to all how clever each person has a strong desire for love as well as desire for love, thus ensuring the path to achieve his direct not difficult.

So, do not ever advocate on this one, to say it straight to say I want, I like, to know honestly get that error, then know that crazy island that transfer. So when learning these words wholeheartedly, deeply touched by his words, the more you read, the more new, not the old.

"The time has sunk, the five months gradually, over-use, the more profound benefits. Many years do not think to let go, the more storage capacity to maintain the illusory.

He said that the monk who let the time pass by five months, and then to worry about life, the benefits of more and more nutrients do not leave, only the heavy pole, just like the elephant mired. The elephant was heavy and it went into a muddy place so it sank.And as soon as the more it sinks, the more you die, the more you die!

So, too, if you do not know beyond, rise up and let it sink like an elephant bog down, then more and more fall down to death. That is many years to think not let go, the more loaded the more and more weight can not be freed. Therefore, the liberation speech that more and more tied up, not see release at all.

We check back to see the shame. New arrivals at the temple to carry bags with some clothes, at a time carrying the car is not over yet! So here Quy Xo remind people to know the need to be awake, do not worry too much benefit is just busy because of this illusory body only, not meaning what. If there is no body, there is nothing to worry about? Give it to him, give it a go, give it a go, give it a happy, this is also because of this illusory color, because there is nothing to worry about.

But what about this illusory color then? What is left? It's just that the empty stomach is empty, does not mean anything! So when one looks at the wolf to remember carefully: the one that we dearly care for, the tit for a long time, the last is just that bad. Actually, it touches the eyes, but does not hide. Will our life be just so much?

As the story of Zen Master Thach Song Cung, who inherited according to Zen Master Hoang Tri - Chief Justice in Heaven. During their stay, he passed all the big and small positions in the Institute. One day, he came back to visit his mother, his mother is not a mother is not trivial.

Visiting mother visit, the mother asked:

- You go to the cost of capital because of the birth of parents, but often because of the master, if you do not understand the cause of the cause will cause us in the gold stream.

She reminded me to go to the monastery because of the parents, the people in the temple do the bosses ..., also know if not understand the cause and effect will cause her to stay in the gold stream.

He said:

- For the ordinary, you do not dare to contemplate. Though it is like a lamp, a torch is shared by everyone, and you do not care for me.

The mother said:

- But when you cross the river, can you keep your feet wet?

A lightweight sentence but weighs a thousand pounds, not fit. What a beautiful mother.Such a mother, must have such a child. This mother loves her and reminds her very respectable.

Do we hear these words have sweat removed? Heard her words "You cross the river that is not wet feet yet?", Only then that I see sweat sweat rather than medium.

That is wading through the stream, not sitting on the boat. Sitting on the boat from the wet easy legs, but wading through the river to keep feet wet, how to keep? That is hard.Consciousness question is born mind?

We live to serve all but not the mind, it is not easy. This work is not a lifetime. A mother's gentle voice that we do all her life is not finished. What about us today? Sometimes when you sit in the house, you do not need to wade through the stream, but also wet your feet. These are the places we have to thoroughly experiment to eat deep into the heart to wake up. Each person needs to be very alert to his or her self, not for the sake of material gain, resulting in the death of monks. That is the thing to remember.

When it comes to contemplation, we have been deceived by this zipper so much that it is not good. It requires one, the other, the other, to force it in the direction it has to create sin. Finally out of breath, he left himself outside the graveyard, and karma and guilt forced him to die after receiving painful pain! So we have not got eyes, that is blind!

Quy Son dangling a whip too strong, but do not know whether anyone here yet? To the province that care, not follow the love and then buried under it, it is regrettable!

These are the heartfelt words of sincerely hearted. The more we hear to the bone marrow, so be sure to take care of tu, not think of anything else.

Master teaches, premonition monks: "Progressive self, tam often not enough.

Here you mention the Master, the Buddha. Buddha is only a guide, the rest is we have to go, must practice to have practical benefits, not completely relied on the Buddha outside, so he called the Buddha as a teacher.

He reminded the Buddha to teach the monks are to repair his body and mind to practice progress, how to achieve the liberation of enlightenment, that is important. As for the ordinary things such as eating, wearing, sleep, always know enough, not too demanding, less demand as much as possible time to progress as well. So, the Buddha taught monks are pretentious tam often.

Monks in the true sense as the Buddha taught is the Mendicant, ie begging. Buddhist bowl to go begging begging is called gas, which means that the bowl is not too large, only the food just use their own, but not over.

When begging, get something to eat. Every day please be full, eat enough, every day asking for the lack of food must also be lacking. That is when the alms to the distant people are in need, or many people begging, people give less, not eat enough, also bear without demanding.

Buddha must beg for class, go home, not to choose the rich to leave the poor. When you are ready to use, do not apply for two bowls. That is enough to eat.

When they wear cloth, they throw them away, pick up clothes, wash and dye them and wear; Sometimes the fabric is wrapped around dead bodies thrown outside the graveyard, picking up to wear. So there is no greed. The prosperity of the beginning-momentum must perform this well as well.

Sleeping too, the Buddha taught the sleep of former monks do not have as comfortable as we are now, sometimes you sleep in the mound, or forest. Later, there is a monastery, but the building is simple, not willing to build on their own. But not in a place where housing often changes because of not being attached to the place. Thanks to that, the ancient people only to progress the religious practice, so they soon attained enlightenment. Since all the time is always applied elaborately practiced, there is no time to take care of food, sleep, sleep.

Now the monk is now demanding many needs that demand according to the ego. So that the Patriarch reminded the Buddha that monks have to take care of themselves, walking the monk, eat, sleep, sleep must know enough, not too demanding. Taking the problem of birth, death, suffering, the base work, that is the key.

We read that the ancient wisdom of spiritual practice when there is no time to cut nails, no time to wipe his nose, they are so careful. Looking back at the monk now more anxious to care for this body should take time to study a lot. Check out how much time a person has spent on food, clothing, sleep?

Day 24 hours, sleep 5, 6 hours, it is reduced. Sleeping at 10h to 3h15 is less than five hours, plus a six-hour nap for six hours. Every day we sleep 6 hours, a quarter of the time. By the way, we spent the fourth part of our life. If people live 60 years, then sleep for 20 years. So we have wasted 20 years doing nothing! That's just sleep talk.

In the morning, lunch time is more than an hour, plus washing dishes, and a little afternoon for two hours to eat. Then, bathing, washing together is more than an hour.Then go out and talk for an hour, it's a third of the time.

A life of sixty years wasted decades. Two, three decades for eating, wearing, sleeping, but still not enough! That is about cultivators.

If you are a person, how much time do you have to worry about eating, partying, watching TV, the press? So check the time left for human life is not much!

That's so good to see the regret, but not normally see all. But we do not know how much time, living a little more to have more time for yourself to practice is more precious, this is what the Buddha taught very carefully.

The Buddha created 12 virtues-momentum for the ascetic decision. The head of the family-momentum must sleep the tree, where the mound, the day to eat a meal, old clothes ragged ...

Talk about the day to eat a meal but only eat the food in the bowl to please. As you go to get in the bowl, when the pagoda is more people are not used, only eat in the bowl of his request. If there are only white rice that day to go to the headquarters must eat white rice, not eat more Buddhist dishes, so carefully.

Eat finished to stand up, do not put anything into the mouth, as if that day. But not eating out to see what people give what is delicious to eat a little more, not so. Twelve happy moment - momentum must keep so, so the tu easy to liberate, easy to direct.

Today we check that we are much more than the ancients. But still not enough, sometimes even demanding. Check back to see how our moral direction ?! Know how to be ashamed to reduce demand!

The monk who has no education, no worries, always worry about this need, the end of that need is to nourish the bad news, but nothing has been created, then must carry.New frightened shudder, fear for myself to take what to pay for the donor here? So, this is to remind us!

In the story of Dac Lam Tuyen Thanh Dao Ca, Truc Lam recounted his life when he was in the mountains? As a king, as the most people in the world, but when you go to live is very simple: Do not go kao, do not go horseback riding, clothe, drink spring water, eat food on the mountain. Say:

Bring it on,

The scene is empty,

Immaculate practice,

The paper is oak.

That is to take refuge in the deserted forest scene monkhood practice; Wear a piece of paper or a rough cloth and patch it up! Until  "This body does not manage, hungry meal".  And we are now mostly religious people, then there is a need to demand too much, compared to the tsunami they see the appointment?

Study, we need medicine Buddha's teaching, well known enough to spend time with moral progress, that's  "the main duties of the ordained" ,  means little to know enough, not demanding needs Many to take time to practice their own.

In the Diary, the Buddha said:  "Monks and novices, life expectancy food as drug.  That is to teach the monks when eating food should be considered as medicine should not be so engrossed.

" Whether good or bad, there is no more mind, only to help the body out of hunger." Eating is like taking medicine to eradicate hunger, not anything, not on that the birth of the mind deliciously different, add is the more unhappy.

" As a bee nectar sucking, only suck the pistil without damaging the hymen and incense.Monks, too, are offered to self to rid the suffering, not much demand to lose the good of people. To be worshiped by Buddhists is to help us except the hunger and thirst, not to take much to lose the good of people. It's about eating.

As for sleep, the Buddha said:  "Monks and nuns! In the day, concentrate on, early and near morning also do not ignore. In the middle of the night chanting to destroy the evil industry, to increase the good karma, not because of the coast of grace to make life a bed through, nothing.  The Buddha taught the monk, the mind must be diligent practice French heal not let time pass. That morning, in the middle of the night, near the morning also take time to practice. Cultivators must have the right view, such as eating, wearing, sleeping as a temporary means, helping the body survive to practice, not to care for it, anxious to eat, sleep.

Here, Quy Son Son reminded the Buddha taught to remind the monks want to progress to repair themselves, is often not enough tam.

Also  " The for this because such passionate endure, day after month the first moment was silver."

People of the life in accordance with their love, do not know the temporary fake of this body. Currently temporarily borrowed it without understanding so new because it is interested in eating, wearing, sleep, and forget the precious time passed by not find it, look back at the hair is silver is not good. When it comes to returning to its true face, it is the lower body and then the graveyard, so is not it?

Checking every day, we take care of it for this stuff, it wants to eat something in the same direction it; He also slept with him in the afternoon, but eventually he returned his true face to the wolf. If you go away but also lucid, looking back to see the awakening consciousness or something? But it's not easy, it's the career!

Right now, we are wise to see other people know you. Seeing people finally end up in the cemetery outside the graveyard, I know myself. The truth is not touching but not seeing, but why do people keep ignoring? That is the point that the Patriarchs remind us to remember, not absorbed in eating, wearing, sleep. Who knows how long life? How long? And how healthy are you? So it is better to try to make use of the time it is here to progress.

In the Dhammapada, for example, the Buddha ordered the monk to eat and then worry about not knowing that only seven days to die, so the Buddha came to the scene, said the verse:

Oh! teach not to love,

Insects, snails, mussels,

Nesting in impure,

Pleasure or embrace.

Have not been hurt,

That mind like sick child,

Before the accident,

Come back to sleep.

"The poster has not heard the beast, must broadly ask the prior information. He said that the monk only needs rice.

That is the new study after, not only the intention to cultivate religious career, then to inquire diligently to advance to know the path. The monastery is not clear but not afraid to ask, worry about eating, sleep, where will the religious life go?

So, Quy Son Son whipped a whip to wake up: "He said that he came out here is just to eat rice, dress or not?" To go to the pagoda must also be to eat rice clothes to wear! It is a whip for a whip, do not know if anyone heard the pain or not?

So each person has to check himself out for what? Is it because the rice is wearing clothes? They are reminded that they have to go home to practice, pray for salvation, not because the food to eat clothes are different people life!

A Thai monk once said,  "In the days of Zen monks Ajahn Mun and Ajahn Sao, the life of the monks was very simple. It's less complicated, less hassle as it is today. " Around the middle of the 20th century, he lamented that, in our time, now is the 21st century, the century of civilized material.

 "On that day, the monks had little outside work and only performed some form of ritual." Now the practitioner contacted many outside, the form of rituals and parties, the festival is enough, it takes a lot of time.

"They live in certain uninhabited forests, where they can devote themselves to meditation, where they are busy. At that time people rarely see the expensive items that compared to today it was a trivial thing. "  In the past there was no such thing as money, no television, refrigerator, fan ... life is very simple. The life of the monks at that time was simple, to the point that there was almost nothing to own, so nothing to much.

"The teachers took bamboo pipes for drinking water, and made other ordinary items for themselves. Sometimes lay people come to visit. Everyone is happy with what they have and nobody expects or expects anything else. They lived and lived with the breath of meditation. "  Live with the breath of meditation, not with living things.

"The teachers have accepted life with so many difficulties, lack thereof. Medication is not available as it is now.

When someone has malaria to ask for medicine, the teacher often says, "You do not need to take medicine, try to maintain the practice is also a cure." Thus, all are medicinal plants whose roots have been rooted and grown in the forest. "  That means everyone is a medicine for yourself, because there is medicine to drink, simple life like that!

The practitioner is now full, but because too full should be weak patience.

"In such an environment, the teachers used perseverance and endurance. They do not complain, worry when sick, sick. Today only a little headache, runny nose a little you may have used drugs or have to go to the hospital. He said that this situation is like ours today, but more so.

And dressing up " Sometimes the teachers have to walk from ten to twelve kilometers to beg for alms."  We are at the place of cooking, and you have to walk for miles to get alms!

"In the morning, you can depart at sunrise and return about 10 or 11 noon. The alms are usually not much, can be a little rice or sticky, a little salt or some kind of fruit.Sometimes only rice without food is not a problem. Life is so natural, no one complains about lack or tiredness of illness. They not only do not complain but learn how to protect themselves. They practiced in the forest with all their patience and endured the many dangers lurking around. They have to deal with the many wild and aggressive wildlife that live in the jungle, as well as the austerity of the mind and body in the practice of head and shoulders for a painting. The patience and tolerance of the monks at that time was wonderful. Today, the situation forces us to face directly with many problems, compared to before, people only know how to walk, then there is the carriage period, but these masters do not have ride horse".

Compared with the past, people know walking and then progress to the use of vehicles called pull cars, which are carriages, carts.

"And now people use modern cars, so the desire and ambition is increasing. To this day, if the car does not have an air conditioner, people will not use it. They can not go if the car does not have air conditioning. This shows that human virtue and patience become weaker and weaker. The norms of meditation and practice are becoming increasingly loose and serious; To the extent that we feel meditators nowadays only follow their own ideas and hobbies. Then when the class goes ahead they tell the life of the old days, it seems like you are listening to a myth or myth. "

That is what they told us to compare with the life of the current cult, to reduce without demanding too much and then forget about the practice of his.

Remember the words of Quy Xo Son want to remind:  "If people are only passionate about eating, wearing, sleep do not stop, the day after a short time, It was said before, that the ordained only demanded rice.  Today we check whether we have learned the only fun or not, then go out for religious or ordained because of rice? It is not good to be rebuked by the rebels, it is shameful!

"The Buddha first created the law to open up new entrants, rules dread, clean as snow ice. "Harmonizing," nudge the first, small law to pick up all bad things.

The monk reminded the Buddha of the law to open up new people to religion. Laws that are nuns, including the posture and precepts, is the beginning for newcomers to practicing to prevent sin, so called to correct all bad things.

At first, the mind of a new person like a wild buffalo, if there is no restraining order, it is clothed in grass. Therefore, it is necessary to know the precepts to keep them safe, so do not underestimate the rules and dignity.

The samsara must learn 24 postures and 10 precepts. Monks have 250 sex, 3,000 posture and eight etiquette. Keeping three thousand dreadful, eight etiquette, as if each gesture of action must be done in control, not let go lung, wear rough. So three thousand dread, eight etiquette is that every gesture, every movement is living under the law, there is control. Do not think that meditators do not need the form of posture, while the mind is still uncontrollable mind, do not worry about the form, the posture is more coarse, more when we Deceiving myself that person is not good.

Just as I was in the beginning to memorize the recitation of the verses in the Buddhist monks and practical applications in the action, found to have a lot of awakening. Today, he also often go to work as a slack, tuition to go to the ordination of the law but not sure to use.

Our father reminds us in every action is to read the meaningful post with that action. As I wake up and walk down to the bed, I read a verse, wash my face, read a verse, go to the toilet and read a verse.

    As soon as we wake up want to step down to read the shelves without hurry to set foot down, and we often go down the cliff, making people lie on their feet, it is lack of suspense. At the toilet too, that is, each action has a reading to help the mind to return to mindfulness, support for concentration later. Therefore, monks have a great benefit, not small. I do practice meaningful, have clear results.

If we practice with a sincere mind, it helps the mind to ease the concentration. If the action is comfortable, into the rough and the mind is also lung. Now look back to the majority of fraternity is somewhat slightly omitted about the majesty no less. Even the great grown up is also missing, this is the thing to revise.

For example, monks just go running, lose the posture, then the mind has no control. If you recall, just want to step foot, you must remember that the monks must have a posture. Then monks that sit cross-legged, then the mind is where to go, or the road crowded with the secular or the eyes glanced east, glance that the majesty is also absent also practice, there are also Practice, then have control.

According to the law, the monks have to look down without looking out, not looking back, glancing east, glancing west. Nowadays, the vehicle should have a lot of vehicles, so the master of the car must also have the majesty of the teacher, so whoever goes with me, I often talk about it.

Because I am a teacher, running a car must have a different style from the secular, ie the status of the cultivator. I have the charm of sitting on the car by many riders, as well as fraternity monks and novices as well as other people. I find that the people who run their car are cooler, more loving than a cultivator. So we have to know to have control ourselves.

If the Buddha was alive, he would also have to do the law for those who listen to cell phones, the drivers, so surely, because the Buddha did not have such things, he did not rule.

This Quy Xo reminded that the Buddha pre-fabricated laws to open up new entrants, have the rule dread clean as snow ice. Then there are the "offenses", which are used to keep your mind open, and to prevent sin.

"Just hold", the word is just stop, hold is hold. Stop not doing it is morality. For example, we are not killing is the morality. No lie is morality.

The "offense", as the offense. Lying is a crime, calling it a crime.

We must communicate these spells to guard the precepts; What to do is to sin, to know to stop. If not, many times broke the law or arguments for defense anymore. Therefore, they reminded the monk must learn to learn pine. That's about Thanh Van.

For the Bodhisattva is sometimes stop is a violation, but the refreshing is maintenance.For example, if one is suffering, one does not save, the other is helping. We need to understand these spells to do the right thing.

"Each small law, in order to correct all bad things," that is, monks have to keep 250 precepts, each to prevent a mistake that is correcting a bad thing.

Understand then, you have to learn the rules dread, the rules for smooth, so that no mistake is not good. However, we also need to wake up to keep our mind, which is the main. The precept is to keep the body, but the root is to keep the mind as the main place.

In short, the first step in the direction of the law is the barrier to prevent sin, so the monk is not despised.

"Where the law school has not come to question, how high dhamma means how to be clear?"

That is where the law school did not come to school, the foundation of the discipline is not clear, again learn to dance to the French upper leagues are afraid of being empty, be careful!

France means higher means only for the ultimate truth. Quy Son prevent those who say the shot, the basis of precepts are not clear, and many mistakes that go to say that subliminal reason that it is meditation on the mouth only!

See in the Ngu Lu story about Chi Feng in Hoa Nghiem Pagoda Ngu Van Mountain. One day, he went to Ph? Ng Hien to sit down and suddenly the god kneeled in front.

Asked:

- Who are you?

He said:

 - I am the guardian world.

Asked:

 - I worry about my previous offenses, do you know?

God answered:

- What are you guilty of, only a small fault!

Asked:

- What is the error?

God answered:

 - The washing of the bowl is also the object of the master, the teacher often should not be so.

After that, the gods are gone.

From then on, he took water to wash dishes.

In the past, when you eat from the bowl, eat the dishes and drink them. Unlike people, eat to pass, drink tea with another cup. Every time we eat rice is eaten in the bowl and drink, called the cost of the donkey afraid to beat the donkey.

Here, the deity told the only error to him is eaten and the dishwasher is not empty. Many times in the temple to eat plenty of food, and then take care of indiscriminate littering.So the old two Han Son, the Dac Reincarnation of Bodhisattvas Van-enemy, Pho Hien in Quoc Thanh pagoda, want to warn the monks in the temple, so the general appearance like the rest, at the pagoda Wait for the monks finished eating the kitchen to take food left over and wash the filter to remove the bamboo tube to eat. They are the implicit reminders for the monks should know the savings of the patron. This is a scrupulous reminder for the kitchen, must know to be careful!

The above is the Quy Son To remind us not to overlook the precepts. And remember that although the small things that the gods see, do not think you do not know. Many times in the room closed carefully, then eat secretly not know where nobody knows, but god knows. Just start a thought is God knows and do not say anything to do. As the story of the two he raised standing on the railing talk secular, demon devils to rub the foot also demon knows. We must always be careful, do not think you do not know, that is what they want to remind.

In summary of this paragraph, Quy Quy Son warned that the religious can not ignore the precepts, must take that as a platform to move forward. Do not think meditation reading, see them hear a sentence immediately and then easily think no need to learn anything. Before that, they have to spend a lot of hard work, but books do not burn all.So I have to study.

"Unfortunately, a life to pass, after repentance hard to keep up."

 He exclaimed to the faithful not to study properly, thinking only of the material enjoyment, dress, sleep, nourish this body so that the date passes without benefit. in the direction. When the ephemeral arrives, repentance is not forthcoming! The last time that can be pulled back, but the big age, health decline at that time also want to not like.So reminded not to have missed the precious time of their own, not smart, unfortunately the life of the past, after repentance hard to keep up!

This I have witnessed, not to say. Before Hanh Ve died in Changchun around 1993, only 39 years old, young. Before the priest in the city, as well as the story outside the caravan, after thanks to the coast to meet the Master of Buddhist monks to study in Ching Cheng. After the illness is severe, near the imminent loss, the teacher in the temporary loss is in the Lam Chieu Nirvana Changshu. When I was not lost, I occasionally visited, once he said that it is sad to see the late Superior, when young still in pain to waste time on the right place, now know the tu is a bit late. Then it is said to remind all to do well, do not let a bed of repent and repent soon enough.

"The teachings have never crushed, the color of human beings do not enlightenment? Then high to high age, belly belly high heart, not close to you healthy, just a horizontal spread, arrogant ".

Long time, Quy Son Son whipped each whip, every whip for the province.

Above is the whip for a whip to warn the precepts do not know, leapfrog, but here the charge of doctrine is not clear. Tu do not worry about studying the catechism of the story somewhere, to finally understand what? Or be a little complacent as enough, do not smart fall into the disease.

Zen Buddhism, though, says that "no scripts, foreign teachings," that is not written, outside the teaching, but need to reach that idea, can not accept the word.

That is not to break the teachings, but to awaken the learners to learn beyond words to achieve the deep thoughts of the Buddha.

So you study in the Tibetan, Tibetan, in the records that Zen is said to be independent of the script, but the books of Zen are many, such as Transmission, Weakness, Lunar Eclipse ... that is the symbolic of several sets of green, and the sets of Zen masters wrote as Quy Son Book of Zen Master Quy Son ... So although saying " extraterrestrials "without leaving the teaching, must see that idea. So here the monk Monk advocated Zen Buddhism or Zen Buddhist monk. People do not understand the religion that jump into meditation many times nothing, and then later on as much as shot.

If newcomers do not learn catechism; As the days went by, Quy Son said: "Then come high age, high belly belly high heart, not close to you healthy, just a horizontal spread, arrogant". I do not go to school at all, the temple is many years older but do not understand the teachings, heart to pay tribute, this is long tuition but the stomach is empty so will be scorned call is postmortem contempt. Also do not be close to you good to learn more, just a superficial, it is more sick.

The Buddha taught in the Dhammapada:

Not an Elder,

If there is silver,

The elderly only,

Called dumb old.

Buddha is not high age is the eldest, not the eldest is. There is a seven-year-old, but Arahants should be called elders. This Buddha taught people only high age then that is called stupid old. Buddha warned senior practitioners not to practice, do not have a high age, the head of which is called senior. Then do not be close to you good to learn more things or good things, just a horizontal spread, arrogant. But with whom?

This is also a whip that Quy Son Son whipped so hard for the empty heart that hugged, arrogant. Try to ask the precepts are not clear, the teachings are not clear, but what is the hint? So he cautioned, need to transform this virtue to not make jokes for the position, that is prevented.

"Do not understand the law, not completely hold, or loud loud voice indiscriminate. Without the glass of the upper level, the Brahmin group is different. Scoused bowls, eat up before, go back illegally, lose all, can not stand sitting, not mind moving people mind. There is a little bit of rules, dread dread.What to keep for the next, the new pupil where imitate?

Quy Son is just the basic evil of the lack of schooling. Discipline rules do not know the rules, dread. Therefore making the gesture speak crude, lose all the Tang, ie the teacher's behavior. This is not understood lawful to take hold of me? Then loud voices, indiscriminate talk, no glass of the upper middle, the meeting is messy, like Ba-la-gathering. Eat then bowl up bowl, stand up before ..., that is lost dread, no style of monks.

Try to ask the monks that speak loud, indiscriminate, like the rude secular, lose all the Tang. People look at the teacher lost faith.

That Quy Son reminds us to be smart to preserve speech, action, posture. Monks are not wanting to talk indiscriminately, because the teacher is different from the secular. As monks call me, this guy, this guy is worth it? If Buddhists do not listen to sure that the hands are not revered!

Here he speaks indiscriminately or loudly, loudly speaking, it is lost the majesty of monks. To lose the belief of the Buddhist is just Blessed, just born his virtue. Then what is the new entrant to imitate to imitate here? What should I say to keep the posterior?For example, if you sit on a person and do not respect anyone, this is like a Brahmin gathering, messy and messy.

If you go running or running after you push ahead, it is true that you lose all order. It is because of not worry about learning rules, dread, if there is learning to take care is not so bad.

"Eat and wake up before, re-bowl the bowl, lose all the Tang." Right at the table, it is wise to keep mindfulness, control every gesture. And here is a bowl of spoonful noisy, eat in that state of course is a blessing meal.

It is important to know that in each of your chopsticks, each spoon inserted into your mouth, is eaten in mindfulness, in control it will be gentle but meaningful. So this must be eaten in a gentle manner, there is control, not nothing must rush, not afraid of people eat all the pain.

For example, four people, in a plate tofu cut into private, you have to know is to pick a corner only, people cut into a piece of a person. This one just took a piece off, afraid of the other people picking up, picking up another piece of it is the general greed.

Outside the world people say "eat pot, sit at the direction", is to look, not like to do. So only one of these meals, check back to what I have not done, say anything to subliminal, this is something to know.

This is to remind each person to self-check himself, to do the right law, have dread, decent rules and also help his mind less rough, less liberal.

What is that? That is, the body is always standing, sitting still not stand, standing still sit back, or foot movement, shaking his body ..., or stomping the set of memories to the next person; For a long time, the door closed and the mind was blamed. We must be careful in doing meditation.

As the story grows, please go down the mountain. The teacher did not say whether to give or not to say:

- He came to close the window for me.

The monk went to the door and made a loud noise.

The master said:

- No! Stay in three more years.

The monk heard the teacher said too happy to close the door and then go down the mountain, should emit strong sound, through which it is clear that the teacher is coarse, so the teacher said to stay in school for three more years. It's only closed for three years, to show meditation every second, not just on the podium. The closed meditation also, walking also meditation, the mosquito also meditation.

In the law has taught: "Do not get up to sleep the mosquito net, shaking the mind to move the mind to the next. Either get up first, then sit down quietly and step down to the next person to take her. Those are the majestic gestures that need to be learned.

The disciple of the Buddhist disciple who does not have the rules, dread what to use as an example for the next? So, each of you have to check whether you have a fault or not? Learn to remind yourself, and so see that the teachings of the Buddhas, patriarchs are always new, always new.

Monk's lawyer, Kien Nguyet, wrote the Vinaya Law, telling the story while attending school:

"- Once in Amien Giac heard the monk Giac Ngoo lecture Surangama, meet days-Vietnamese-style offerings, a tray of two people have four plates of food sitting opposite each other. Lawyer sitting together with the rising monk, he just finished sitting in the chopsticks that have not been cleaned all the food, but I did not catch up!

When the boys finished, he went out the door and told his two friends:

- Later, if we have conditions because they work, the food does not count as much or less, they put in a bowl and then it is used for love. One is the posture of the monk is nice, next to godly people, but today as the increase of this monk lost, where else is the hungry.

This is a lesson to remind us. We must keep the rules, dread to not be ashamed of the monk has no virtue, no loss of religious beliefs of Buddhists.

"Just be reminded for then he said:" I am the mountain teacher. "Not heard the teachings of the Buddha to practice, to keep a sense of rude.

Here comes the expression of the people who do not know shame shame. It is true that when one is reminded of it, it is a pleasure. We have to humbly acknowledge the error, thank brothers for prompting, let us know the error that modify, it is true progress. Here, but not to repair but also protect their own faults. When asked by the friar, "I am the mountain teacher." Mountain Master does not need the form, dread, tu in the forest that!Always protect your mistakes. Is the mountain teacher is rough? Quy Son reminded that he is also a mountain teacher, but not so.

That's what I want to remind you. We have to know the sincerely sincere apologies, who reminds it is a pleasure for you, not be hug; Always low to fix, do not stick to your wrong self.

The Buddha taught in the Dhammapada:

If you see the wisdom,

Just fault and blame.

As the only buried place,

Be close to the person.

So close to people,

Only good, not bad.

That is to meet people only fault, just like the buried gold, it is too good!

It's hard to find in life,

You know how self-restrained.

To avoid criticism,

Like a gentle horse to avoid whips.

The wise man must be so, we must also, also need to live with the personality of the wise. Do not follow the style of the ruling that Quy Son said, not listen to the Buddha's teachings to practice, but keep a crude temperament, defending his fault. That is the way down, is closing the truth, closing the truth.

On the contrary, we have to choose the way up, the path to the gentle, ready to open the door to see the truth. That is what the Founder found out to advise people know smart to not do.

We learn to check ourselves, not to learn to denigrate people, criticize people may not be even more, they must bring more crime. Learn to cultivate, remember that! Next group:

"The understanding is because the mind is initially lazy, giddy gradually through the day. The time has passed in life, become the countryside.

He pointed out that the original error was due to lazy, refusing to learn, just buried his head in the food to go through the month, grow up to become the countryside. This is the result of lazy lazy mind.

This reminded the monk must learn to learn to prevent the lazy effect, the time passed to eventually become ignorant, do not do anything for the director.

"No doubt the old clustered clusters, meeting the ignorance. Post-graduate asked no words to lead. Even if the table is said to be unlicensed, or is often neglected after the birth of the ritual, angry heart, said a croaking.

Long live in the postman who saw the idea that the senior in the temple so new to ask.At that shame did not know how to reply! Though the answer is not related to the rules, then it is suffering. Due to lazy pre-lazy study, so when old age to meet ignorance, the postmodern asked no words to lead, despite the effort to talk tables, is also said to break the rules.

Then the postmodern contempt for saying no punishment, then immediately take the character of adults to blame them disrespectfully without knowing the fault is theirs. Or blush to cushion them, not asking to reveal more of the countryside.

These are the faults that Quy Xo suggested to prevent us. This is also an experience so that later you go out to meet people asked not respond, that is, I do not understand, do not study carefully, do not say need to say but honestly say this I have not studied Reschedule the next time, then people are honest, the more they appreciate.

Here the team raised the case of people who do not know what is bad and their mistakes, but also bullying attitude is that the more exposed the more bad, that is more revealing his lack of education anymore. Quy Son reminded us carefully to prevent, avoid falling into that error. So we cultivate people to be honest, not to lie to people.

Here, the team pointed out the rough attitude of the lazy people do not study properly.He reminded and expected later learners to think to not fall into the situation as above.So sad! When I die I do not know where to go?END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.11/11/2017.