FIRST STEPS TO LEARN LAW.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The residence of the previous Bhikkhu must be bound by precepts, because when presenting the precepts, the precepts, the treatment of sins, etc., things are established according to the precepts; if there is no precepts, the dharma listings cannot be accomplished; Those who are bound should hit the mace to practice them not for sexual desire, first pronounce the precepts of the four directions, or the mountains, caves, rivers, fields, gardens, or hamlets, forests, caves, etc. , should say: "The Venerable Sangha listens, now in this residence, from East to... West to... South to... North to... If the time is right for the Sangha, the Sangha gives heart, now in a residence here. once the world theory, white like that. The Venerable Sangha listens, now in this residence, from the East... to etc.. Now in this one place, he once preached the precepts, the elders who are willing to let the Sangha stay in this abode once preach the precepts. The barrier is silent, those who are not satisfied speak. Having a large land with a large number of people, the bhikkhus came to build a residence, either under a tree or in a cave, scattered everywhere. The method of setting up the great precepts was the same as above, only changing the "boundary boundary" as the "great union" precepts", change "one seat, one precept" to "one base, same precept", other than that all are the same. We are five people, we are ten people, we are twenty people but we can't go far to preach the precepts, we'll let them stay in the inner sign of the great world, first chant the defining characteristics of the minor world or the mountains, rivers, house walls, etc. before, just change the "join the great world" to "the small world", "the same place, the same theory", to "the four sub-districts make the world field", other than that, they are the same as before. If there are bhikkhus who want to widen the narrow precept into a broad precept, and narrow the wide precept into a narrow one, they must first disarm and then arbitrarily condense the narrow precept. The great precepts must also be explained to the Sangha, saying: "Listen, Venerable Sangha, this monk shares the same precepts, if the time is suitable for the Sangha, the Sangha is willing to disarm the precepts, just like that. . The Venerable Sangha listens, these bhikkhus live in the same place and teach the same precepts, now that they are disarmed, who among the elders ..." should know for themselves, the method of solving minor precepts is the same. If bhikkhus living in two abodes want to share the same precepts and benefit from the same precepts, they must first disarm the precepts. Therefore, the Sangha should stay in one place, not receive sensual pleasures. They should announce the four directions of the precepts and then explain them. Two Days Ma, the same as before, but the sentence: "In the Sangha is willing to give" to the next paragraph: "Where to stay, where to connect with the same benefit and nurture the same precepts, white like that". Until the next part, you should know for yourself. Or, if there are two monks who want to teach their own precepts and benefit from them together, they must first disarm themselves with the two dan ma, the method is the same as before, but the sentence: "In the Sangha is willing to give" is changed to: "In the Sangha, I am willing to give." where, where to connect with the same theory, separate benefits, white like that". In addition, other ghosts should know for themselves. Or there are two places where the Sangha wants to teach the precepts separately, for mutual benefit, because they want to preserve that residence. The white method is the same as before, but in the sentence: "The Sangha is willing to give" and later edits that: "Where is it? , where there is a separate bondage, mutual benefit, for the sake of preserving the residence, "in addition, can know. Or there are two residences where Sangha teaches the common precepts, benefits together, and then wants to teach the precepts separately and benefits separately. First, they must disarm together and then join the other precepts. If a bhikkhu is going in a remote village or in an open field, on the day of the Bodhisattva, he must gather in one place to preach the precepts, but he must bind the minor precepts, white stilts, saying: "The Venerable Sangha is quiet. Listen, now how many Sangha meetings, if the time is suitable for the Sangha, the Sangha is content, making small vows like that." Until the next white scorpion, you should know it yourself, and when you go, you must disarm the white scorpion. Anyone who has a predestined relationship to have to leave the world of white-collar authors is also based on this. The minor world does not have the generals of the four directions, that is, only based on the number of people sitting or standing to form a barrier. ?? BOAT SAT: Father slap is a mistake from Sanskrit, enough is said to be Bat Da De Xa Na Mi, Chinese translates to say sin together, that is, every half a month preaching precepts and asking each other's purity. As a monk living in the same residence, he must establish a precept hall on the days of the white moon, the black moon, the fourteenth, and the full moon. Young bhikkhus should go to the house to preach the precepts first, to sprinkle water, sweep, and spread the seats. (change) clean water, light a lamp… arrange all the necessary things. When it's time to preach the precepts, one of the monks or novices is sent to strike three times with the mace, and the monks practice all the precepts except those who have not yet received the precepts, and those who have taken the precepts but committed a crime and have not yet repented. , or people who have predestined illness, or have Sangha in accordance with the Dharma, they must give sexual desire. If the minor Sanghas do not conform to the Dharma, do not give them desires. In the Sangha, one person can attend the meeting to speak about the precepts, the person who speaks the precepts sits on a high court, the listener sits on a low seat, all of them wear the seven robes and sit according to their class. If there is no predicament as an obstacle, then you should read all of the precepts, and if there is a predicament as an obstacle, it depends on where... that stops. In addition, say: "These are things the Sangha often hears". Or if there are urgent matters that cannot be recited, they should immediately leave the court, or if influential people want to come and listen to the precepts, they should recite the precepts one day in advance, or stay and chant the next day, or as soon as they arrive, stop immediately. said, "These are things the Sangha often hears". Or they are forced to read the whole thing, so they should reverse the order of the sentences so that they can hear but not understand. If a bhikkhu explains the precepts that are omitted or recited incorrectly, the bhikkhu sitting next to him should give the teaching, or if there is a predicament that cannot be fully recited, the bhikkhu sitting next to him should recite it instead. If on the day of recitation of the precepts, all the bhikkhus cannot recite them, they should summarize the verses of the seven Buddhas; if no one else can recite them, they should recite the sentence: “Do not do evil things Should do good deeds Keep your mind clean That is the Buddha's teaching." The Buddha taught bhikkhus in the summer to learn the precepts by heart. If they don't recite the precepts, they should treat their sins as dharma. If there is only one Bhikkhu in the residence, then on the day of the precepts, you should go to the preacher to sprinkle clean, spread the seats, (replace) a pot of clean water, light an oil lamp, Mr. Xa La; For example, if there are monks who come to have enough four or more people, they should whiten the mat and then say the precepts. Each person turns to each other and says: "Today, on the fifteenth day of the Sangha, I am a monk... pure". ( Say this three times .' If there is only one person, the mind thinks and mouths, and says the same three times. If three people are not allowed to accept the fourth person to teach and be pure. If two people are not accepted. the third preaches education and purity.If one person is not allowed to receive the second person preaches and is pure, all should speak for themselves. On the day of the precepts lecture, there are bhikkhus coming, if the bhikkhus are few, they should follow the former bhikkhu and beg for a peace meeting. Guest bhikkhus who come with the same number of former bhikkhus should also follow the former bhikkhus to beg for a peace meeting and preach the precepts. The former bhikkhu has few guests. The former bhikkhu should follow the guest bhikkhu to beg for a meeting with the precepts. If on the day of the precepts, the former bhikkhus gather together to say the preface to the precepts, but there are bhikkhus who come in small numbers, they should explain that it is pure, and then sit down in order to listen to the precepts. If the precepts are finished, the assembly is dispersed. It should also be said that it is pure, otherwise, it should be treated like the law. If the number of bhikkhus coming is equal to the number of former bhikkhus, or more than the number of former bhikkhus, the precepts must be re-examined; otherwise, they should be treated according to the law. If a former bhikkhu preaches the precepts, a former bhikkhu arrives or is less or equal to or as much as before, or a guest bhikkhu explains the precepts, the former bhikkhu comes either less or equal or more the same as before. Bodhisattva bhikkhus should do their own bodhisattva practice. Those who have not received the bodhisattva precepts are not allowed to listen to them, those who have not been purified and are not allowed to listen to them. Every forty-eight precepts, towards the image of the Buddhas and Bodhisattvas, recite the ten important precepts and forty-eight precepts. If there is one person, then one person recites, if two, three, or even a hundred thousand people chant the same thing, the chanter should sit on the high throne, the listeners sit on the low throne, all wearing the nine, seven, and five robes. , according to the class that sat. If someone commits a crime, he must personally confess his sin in front of the assembly. If he commits the ten great precepts, he should repent. Day and night, he should recite the ten precepts six times a day and forty-eight precepts with contempt. He respectfully pays homage to the Buddhas of the three generations. When one sees a good general, or a halo, or a precious flower, the sin will be destroyed, but if it is a contemptible crime, it is only necessary to deal with a huge animal, and the sin will be destroyed. Bhikkhus and Bodhisattvas must also listen to the doctrine of bhikkhus, if they do not listen, they will be guilty of breaking the law, because the precepts of doubt are all inclusive. Moreover, the Buddhist rules and regulations in the Sangha are established based on the shravaka dharma, and if they live together, they must listen together, just because there are differences in their declarations, their respect is different, so their happiness is different. Wish is also different. ?? EDUCATION: Teaching sex means that on the day of the precepts, there are monks who, for the sake of increasing things like the Dharma, or are sick, the will to come but can't come, so they will transfer this will to the speaker. Should be full of majesty to the place where people can change their mind, white that: "Venerable One thinks, bhikkhus ... have increased things like the law, please send sex and purity". The other transsexual came in the Sangha, when the Sangha asked: "Is there anyone who preaches and is pure?". He, going out in front of them, fixed his posture, and said: "Today, bhikkhus... there is an increase in the Dharma that has sent sex and purity". (Speak once). If there is a sick person who cannot come, and has no one to bring the wish to, then in the Sangha, someone should be sent to receive sex, the sick person should say: "I... because of the predestined illness, send sex and purity", the person receiving sex Returning to the Sangha said the same thing. If the other person who has received sexual desire has finished receiving it, or if there is another condition that cannot come from the Sangha, then he should also send it back, or someone who has received the sexual desire has already come to the Sangha but either fell asleep or entered samadhi or passed away. , if you don't do it intentionally, it will also become a dharma desire, if you try not to say it, you will be guilty of Tu Kiet La. The person who has received one person's sex, has also received another person's sex, comes in the white Sangha: "Bhikkhu... pure education" or too many can't be named from one person, just say: "Now there are a large number of monks who have Sangha in accordance with the Dharma that sent their sex and purity." If there is a bhikkhu who is ill and cannot send sex, he should be brought to the Sangha. If unable to move, the assembly must go to the sick person to teach the precepts. Or there is a monk who has sent sex, but it suddenly stops, he must come to listen to the precepts, if not, he will treat it as if it were the Dharma. If when in Sangha, you should say: "Send sexual desire". Other than that, the words are the same. In the Sangha, the practice of meeting the demons, those who cannot come must send sex, except for the enchanted spells that do not allow sexual desire. Therefore, the barrier must group the entire population. ?? SECURITY: Settlement: Initially, the Buddha settled for three months in the summer to take care of births, because in the summer, within a square meter of land, there are insects, so the Buddha invented the law to settle down. Closing on the sixteenth of April and the prizes on the fifteenth of July. So tell the person you rely on that: "The Venerable One thinks, I am a monk... now the money has been settled for three months, the dispensary has been repaired" (says three times). The other said: "You should know, don't let go". Answer: "Please maintain". If there is no one to rely on, think: "The monk depends on the Sangha for money to live for three months. Post-settlement is to change the word money to post, in addition, the white language is the same. If you come to a place to settle down and forget about it, you will also become a legal settlement. Again, when he first arrived there, he immediately became a resident. Minh Lieu Luan writes: Where there are no five faults, you can live there: 1/ Too far from the gathering place, because begging is difficult. 2/ Too close to the city, because of obstacles on the way. 3/ Too many mosquitoes, ants, me and the masses are all harmed. 4/ Can't rely on someone who doesn't have enough five virtues, one must have enough five virtues to be able to take refuge. 5/ There is no sponsor to provide medicine, clothing, food. Having enough five virtues are: 1/ Not listening makes you hear. 2/ Having heard makes it pure. 3/ You can decide for yourself. 4/ Make yourself communicate without stagnation. 5/ Excluding wrong views are right views. People who settle down do not necessarily have to stay in a temple, but can stay in places like: A Lan Nha, under a tree, in a tree, in a cave, in a house with a pointed roof, on a boat, but above, they must not touch their heads. . Seats that can reach the knees are all settled, but need to leave the previous five faults. The bhikkhunis did not abide in the Abhidhamma, in addition, the other four groups did not abide in the Abhidharma. Those who do legal settlement on the sixteenth of April are called pre-settlements, and on the seventeenth of April to the fifteenth of May, they are called post-settlements. The settlement money is in the previous three months, and the post-settlement is for the next three months, but all must be full ninety days, if not enough, it will not be counted. The people who settled before settling down on their own, the people who settled after settling down on their own, but the money after settling down on their own, they counted for an extra year, and the people after settling down could not, because it had not been ninety days. The pre-settlement people divide things, the post-settlers are also divided, but they must stay for a full number of days. ( Another theory says: "There are three types of seclusion: 1/ April 16 is called the settlement money. 2/ The seventeenth to fifteenth of May is the middle settlement. 3/ The sixteenth month of the year is called post-settlement. But all of them have enough number of ninety days to be counted. During the period of residence, if there is a condition like the Dharma that requires you to go, you should return immediately. Otherwise, you cannot return in time for the day, you will receive the Dharma for seven days, and on the seventh day, you must return. The Dharma life is for the animals to say to themselves: "The Venerable One is thinking, I ... receive the Dharma for seven days because of the work... I will come back here to live" (Once said). If the predestined relationship cannot return within seven days, he should receive the Dharma for more than seven days, or fifteen days, or a month. Bach Nhi Dan Ma said: "Dear Venerable Sangha, if the time is right for the Sangha, the Sangha is willing to give it to you. I will receive the Dharma for more than seven days, or say fifteen days... a month, because of the predestined fate of the border... I will return to this place to live after the job is done." White like that, you should know about the literature, many people can share it. If a monk settles down and receives the Dharma for seven days outside of the precepts and returns after seven days, the other monk will count as breaking the settlement money, contrary to the Buddha's teaching, committing a crime. If the bhikkhu has settled down, (up to seven days) he will finally receive the Dharma for seven days and go outside the precepts, whether he returns or not, he will not destroy his settlement money, not contradict the Buddha's teachings, nor commit a crime. If a bhikkhu receives the Dharma for seven days and goes outside the precepts, he will be kept by his mother for more than seven days before returning, but he will not lose his age. If a bhikkhu receives the Dharma for seven days, he goes out of the precepts because the roads are not clear, he suffers from a war, an evil beast... more than seven days after he returns, he will not lose his age. If a monk settles down and sees that there is a life and a pure life in it, he should go and tell the Vietnamese man to leave, it is fine if the other person gives it, if not, then he must leave for this matter, or that place. There are many poisonous insects that are afraid that they will hurt lives, so they have to leave because of this, so they won't destroy their settlement. Or if there are bhikkhus who live alone, if they receive the Dharma for seven days, they should think and say: "The bhikkhu... now receives the Dharma for seven days." Or say: "More than seven days... out of precepts because of predestined things... come back to this place to live" (Say three times). ?? SELF-FREE: The fourth word is letting others point out your mistakes during nine weeks of practice, refining body and mind. People are mostly obscure, do not see clearly their own sins, now let the Sangha say their mistakes, so it is called self-righteousness. Nine weeks of detention has ended, on the fifteenth day of the month the moon is bright, if there is a nun, then on the fourteenth day, on the fifteenth day of the month. Even on that day, or at the time of the small meal, or at noon, when he went to the house to preach the precepts, beat the mace to practice them, those who had not yet received the great precepts were not allowed to enter. The deacon said: "Venerable Sangha listen, now on the fifteenth day of the month there is a moon, the Sangha gathers in the ... self." When the Sangha has gathered, first, he should send two people to receive the words, they must have the five virtues: 1/ The Five Virtues: No love, no anger, no father, no delusion, knowing whether or not you are self-centered. 2/ The five virtues of sin: Knowing the time is not considered untimely, as it is, it is not false, having benefits is not considered no benefit, being flexible is not considered rude, loving-kindness is not considered to be anger. If the crowd is large, they will send two people at once, if they are few, they will only send one person to white two, saying: "The Venerable Sangha listens, if the time is right for the Sangha, the Sangha is willing to give, sends the bhikkhus... make the recipient self-sacrificing, white like that". Van board ghost can know. After the ceremony was completed, the two people who received the new order got up from the court, went to the upper court, bowed at their feet, and said: "Dear Venerable Sangha, listen, today is the day when the Sangha gathers, if the time is right for the Sangha, the Sangha. willing to give, the Sangha is in harmony with each other, so white." The two people should show their right shoulders, open their shoes, kneel down with their hands clasped in front of the upper court, and say: "Venerable Venerable Sangha, today is the fourth day of the fourth month, the bhikkhu... also pray, if there is any. When I hear that I am guilty, I bow to the Venerable Elder for mercy and advice, if I feel guilty, I should treat it according to the law." (Say it three times). The Sangha should, one by one, leave the court, and the two should go to the court and tell them that in the Sangha, once they have finished their thoughts, they will retreat as usual. If there is an elderly person who is ill, it depends on the seat in front of the two speakers. Or, on the fourth day of the fourth month, there are eight problems that arise and cannot be said, so you should say two or one, or all three times. If there is an emergency that cannot be said three times, it must be dispersed because of this incident. If there are four or fewer people, they should treat animals as dharma. They should gather together in private, and all say, "Venerable One, with one mind, today they are increasing in number. The bhikkhu… is pure.” (Say it three times). If three people, two people also base on this dharma. If there is only one person in the residence, on the fourth day of the fourth month, he must go to the house to preach the precepts, spread the sweeping, spread the seats, wait for the guests of the bhikkhus, if there are no guests, the bhikkhus should think and say: "Today they increase the order of the four monks. , the bhikkhu… pure”. (Say it three times). After the self-quarantine, they will be one year older, one year older, the monastic does not take the year of birth to calculate the age, but has to take the date of the end of summer to calculate one more year old. If that person commits a crime of disrupting the settlement, he will not be one year old. Starting from the sixteenth of July, it is called "lap", which means communication. It means that the sixteenth of July is the day of communication between the new and old age. ?? PHARMACODYNAMICS : The Buddha taught that there are four types of medicine: 1/ Timely medicine. 2/ Untimely drugs. 3/ Seven-day medicine. 4/ Lifetime drug. * Timely medicine is of two types: 1/ Bo Xa Ni food, that is, rice, vermicelli, dry cake… 2/ Food of the Dharma Sāni, that is, branches, leaves, fruits, and trifles. These two types of food can be eaten from the moment the vision appears until half a day, this is the right food. The recipient of this food: 1/ Must distinguish is food or not food. 2/ Must have an equanimity mind. 3/ You must give according to the Dharma in order to receive food. * Outdated drugs: When it is past noon, do not eat the first two types of food. If there is a predestined illness, the Buddha will allow you to use fruit juices such as pears, apples, sugarcane... If you don't make people drunk, you should drink it at the wrong time, and you should not receive juice today until the next day, if you drink it, it will be treated like the Dharma. The Five Parts Law again states that honey is allowed to drink, if the water is clear, the color is like ordinary water, because the water has settled, it should be received from the hand of a pure person, then to a monk said the Dharma life: “The Venerable One thought, I am a monk… now because of illness and thirst, this is water… because I want to drink it at the wrong time. Now in front of the Venerable Venerable receive" (Say three times). If there is no thirst, then the drinker is guilty. * Seven-day medicine: Buddha taught five types of bowl, du, born bowl, honey, sugar alum. If there is a predestined illness, then drink it at no time, and add the Dharma life saying: "The Venerable One thinks, the monk's son has a thyroid gland... now because of predestined illness... this seven-day medicine is a kind of bowl... because I want to sleep together to drink in the same day." seven days, now in front of the venerable vicar, I would like to live" (Say three times). If it is stored for more than seven days, it is a crime. * Lifetime medication: Things that are salty, bitter, sour, or spicy can't be used arbitrarily, that is, things like ginger, pepper, and fenugreek. Buddha gave medicine for life, added the Dharma life that: "The Venerable One thought, I am a monk... now because of predestined illness, these things... this is medicine for life because I want to sleep together to drink for a long time. Now, in front of the venerable one, please accept it” (Say it 3 times). ?? DISTRIBUTION OF GROWTH DIVIDING : If five of them are lost, all the medical supplies that cannot be obtained by themselves, belong to the Sangha. Because the wealth of the monastic must come from the Sangha, the Buddhadharma has no inherent part, so it is imported into the Sangha. But the Sangha has four directions and shows different money, things also have different weights, and the division of things is listed as follows: 1/ Consider whether the deceased has any debt: Buddha taught, should ask the sick person, who owes the sick person's property, the sick person owes the patient's property to whom? If someone else owes the patient's property, they must claim it to add to the Sangha. If the patient owes other people's property, he should bring the excess to pay, otherwise sell all three to pay, if there is a surplus, give it to the sick person. 2/ Ask for a will. Buddha taught, should ask the sick person whether the patient has given a will, or ask if the patient at death said, after I die, this object should be offered to the Buddha, the Dharma, the Sangha, the tower, and the people. Or after I die, I should give it to people… Buddha taught that we should take it back and divide it for the present Sangha. The Law of the Five Parts says: "If you promised someone while you were still alive, but they haven't taken them away, then the Sangha should give them away." 3/ At discharge time. The Law of the Sangha states: "If the sick person dies, the door hook (key) should be given to the monk, and then offer the relics." The Abhidhamma Commentary says: "First of all, when the deceased is buried, taken to the funeral, the monks return to the temple to bring the deceased's belongings to be in front of the Sangha, the person who brings them says: The Venerable Sangha listens... Bhikkhus... in this residence for the rest of their lives, the medical supplies they have acquired, are now divided among the money raised by the Sangha in this residence, say so three times and then discharge." 4/ Distributing things of contempt (good and bad). The Buddha taught, if someone dies in the year of the Sangha, all the things they have will belong to the Sangha, if there are fields, fruits, trees, and other medical facilities, up to things like copper pots, copper jars, hammers. , chisel, lamp, radio, wire bed, seat cushion, mattress, feather carpet, palanquin, keeper of the Sangha lam, water jug, wash basin, scepter, tin bowl, wooden bowl, burning bowl, leather bag, Bamboo sticks and valuables are not divided, because they belong to the four directions of increase. Among them, one person should be ordered to divide the divisible things, and the indivisible things to set aside. 5/ Rewards for sick raisers: The Buddha taught that sick people must have all the five dharmas. Those who have accomplished these five dharmas should give the sick person's medicine. Those five dharmas are: Know if the patient can eat or not. - Do not make the patient urinate, spit, or vomit. - Have mercy, not for food. – Take care of medicine until the illness or death is over. - Being able to speak the Dharma to the sick, so that we can gain more benefits in the good Dharma. There are four types of Sangha Law: - Temporary work. - Because Tang made a mistake. - I like to do good by myself. - Evil do. That doesn't match the rewards. If, for the benefit of the patient, to want them to heal quickly, the ring will light a lamp to heat it up, and if the patient dies, he or she will also be rewarded. The Law of Five Parts states: "If many people take care of the sick, they will also divide it equally." The Ma Dac Lac Gia says: "If you take care of the sick, you should give a little". Buddha taught, sick people should give six things: Needle tube, medical bag... So white-ranked ma that: "Venerable Sangha listens, bhikkhu... has passed away, has three robes and other things, should be classified. divided by the present money increase, if the time is appropriate for the increase, the increase is willing to give, this increase for animals ... bhikkhus raise leukemia like that". Literature as above can know. 6/ Distributing things of low value. If five people are going to be together in the same place, and one of them dies, it is advisable to perform the transfer of the division of the body. In the Sangha, a white man with a white scorpion, said: "The Venerable Sangha listens, the bhikkhu... passed away, there was a death. leave the medical supplies, should be divided by the present increase. If the time is suitable for the Sangha, the Sangha is satisfied, now bring these things to the bhikkhus… should return them to the Sangha, white like that.” Van board ghost can know. After the dharma is done like that, depending on the amount of money increase more or less, take the medicine of the deceased monk based on the quantity and divide it, if the Sangha guest comes, it will also get a share, but the division of y has already been in the hands of the presenter. Newcomers do not get the part. The Law of the Five Parts says: "If it is not enough, then draw the Sangha for bhikkhus who don't have a robe, if there is only one very good robe, they should not be cut off, if they all have it, they will go from the top down, whoever needs it will give it to them." If four people living together die, one should be divided immediately, and the sick person must be rewarded. If there are only three people, then the mouth of the meeting will bring the medical division that: "Venerables, remember to think, now bring the robes and bowls... of the monks who have passed away for the bhikkhus to raise sick" (Ask 3 times). In addition, other things of low value should be white, saying: "Venerable Sangha listen, if the time is appropriate for the increase, the increase is willing to give, the Bhikkhu... dies, there are medical items that should be distributed to present money. increase, white like that". Van board ghost can know. The arrival of the bhikkhus is the same as above. If three people live together but lose one person, they will divide it among themselves, should reward the sick person, the two people will reconcile, take him out to assign him to say the same as above. In addition, other things of low value, the two people said three times and then divided among themselves, should say: "Venerable Sir, the Bhikkhu has lost his armor... has passed away, this medicine belongs to us" (Says three times) ) . Guest Bhikkhus have come in the same way as above. Two people living together, one person died, the other person held the robe in his hand and said to himself: "This medicine belongs to the bhikkhu… dies, this medicine belongs to me" (Says 3 times) . If a bhikkhu comes, it is not allowed because he already has his robe in his hand. If someone is looking for medicine, medicine and food for the sick, and for the sake of the tower, the Sangha, although they do not show money, they should leave a part. If you are a pure person, you will also get half of it. If you die at home in white robes, then take something of little value and divide it by the five groups of money, and bring the valuable thing close to the Sangha, if there are no five groups. They were all taken to a place near the Sangha. ?? FRENCH FOR SIX GROUPS of Sins. Ba La Di: China translates as qi, which means forever leaving the sea of ​​Buddhadharma, without any part of the way. The person who commits the crime should be destroyed, if he commits a crime without concealing it, earnestly pleads for repentance, he should be sent to be a monk to study precepts. . If when the Sangha teaches the precepts, even if they attend or not attend, they will not commit a crime, if they commit a serious crime again, they should be destroyed, if they have attained Arahantship, they will be allowed to participate in the throne of greatness. Get a raise. The Sangha Law states: "Those who commit serious crimes, cry and refuse to leave their casa, but have faith and love for the Buddhadharma, should be taught precepts. Learning the precepts is that the dishes that are not legal for monks are also not legal for this position; Any food that is not legal for this taste is also not legal for a bhikkhu. This monk is given food by the bhikkhu, except for the five kinds of pure fire and gold and silver plants, he is allowed to follow the novice monk to receive food. The Law of the Decalogue states: “The precepts that the Buddhas have concluded must all be obeyed. From the great monk to the lower court, one cannot sleep in the same house with the great Sangha for three nights, one cannot sleep more than two nights with someone who has not been ordained. is self-quarantine and slapstick, but cannot count enough numbers to give precepts, commit crimes, in addition, other dharmas are also not done, receive low age. Don't be in them chanting the law, if no one can recite it, give it away. ?? FRANCE OF PREPARATION OF SIN GROWING THE AGE OF BA THI SA. Sangha Ba Thi Sa: Chinese translates as Tang Tan, which means that this crime is almost abandoned, like a person who is beheaded by someone else with only his throat left, must be quickly treated, if a person hides it, it should be considered according to the number of days. concealed, then allowed to practice Ba Loi Ba Sa, after practicing Ba Loi Ba Sa, after 6 nights of practicing Mana Doa, after practicing Man Na Doa, he was allowed to stay in twenty monks and commit crimes. If he commits a crime without concealing it, he will give it to him for six nights to practice the Manna Doa, and then let him stay in the twenty monks who commit the crime. If the time of practicing these two dharmas is back, then depending on what has been violated, the Japanese legal practice will be enforced. Ba Loi Ba Sa: In Chinese translated as "Separate residence", that is, after being treated with ghosts to save sins, won all thirty-five jobs. Later in the Sangha practice eight practices, if it takes one night to reveal the Sangha, provide them with the Sangha, until the number of days of concealment is over. Ma Na Doa: Chinese translation is "Extreme suffering and paralysis", most of them agree with Ba Loi Thi Sa, but sleeping in a monk is different. FRENCH FOR CONFIDENTIAL PRICES. Thaw Lan Gia: Chinese translates to Xiumin, there are two types: 1/ Tung born. 2/ Poison head. Thau Lan Gia has three products, from the place where the four gases are born, the serious sin Thau Lan Gia is called a high product, so it should be directed to everyone in the Sangha to repent, if from the sin of the four gases, it is light, or from In a place of Sangha that gives birth heavily, it is called a middle grade, so go to the outside world to repent of sins with four monks. If the word Sangha is light, should repent with a pure bhikkhu. Poisonous Thau Lan Gia also has three products: the top product is to break the Dharma wheel of the Sangha, kill the heavens and the gods, steal the four money ... called the top product. Breaking the list of monks, stealing three money, two money is called middle product. Eating meat and drinking raw blood, maliciously scolding the Sangha, stealing an object... called low-grade. The way to repent of all three products is similar to the sin of Tung birth. ?? THE FRANCE OF THE THREE DESCRIPTIONS. This capacitor is divided into two: 1/ Nisattva Ky Ba Dat De: Chinese translates as Release Downfall. This crime is based on money that commits, now has to bring the property to discharge in the Sangha, so it is called Discharge of Fall. 2/ Three Yiddish: Chinese translates as Fall. This crime is based on words and deeds, there is nothing to discharge, so it is called Fallen. + The way to repent of the sin of Falling Down is that this thing cannot be distinguished from discharge, if it is released like that, it will not become the law of equanimity, and still commits the crime of Tuk Kiet La, is required to go to the Sangha to discharge, expose his right shoulder, open his shoes. After finishing the ceremony at the feet of the high court, the clogs, sandals, and sandals were done, he knelt down, clasped his hands, and said: "The Venerable Sangha listens, the Bhikkhu's son cuts off his armor... because it contains... (how much)... residual medicine, commits the crime of Falling Down, now I discharge it to the Sangha" (Say it once ). After taking off his robes, he immediately asked for repentance in the Sangha, saying: "The Venerable Sangha listens, the Bhikkhu's son is dismembered... because he contains... (how much)... residual medicine, committing the crime of Falling Down, this medicine has been discharged to the Sangha, now how many sins are Ba Dat De, please follow the Sangha to repent, I bow to the Sangha for my son, a monk with a single armor... to repent, please have mercy and compassion" (Says three times). Should ask the repentant master, the repentant master needs to be a person who has never committed a crime, or has committed a crime that has already been repented, called a pure bhikkhu to be able to receive repentance. Correct the doubt that: "Ven a pleasing thought, the monks surgery armor ... this time to Venerable do you all repented sins Three land for, bend please Venerable because you do your penance all three set to please compassionate mercy" ( Say it three times). The person receiving the repentance cannot immediately answer whether or not, but must first tell the Sangha that: "The Venerable Sangha listens, the monk's son is wearing a armor... because he contains... (how much)... residual medicine, commits the crime of Falling Down, this medicine has been discharged to the Sangha, how many of these are the Three Dirts, now according to the Sangha please repent. If the time is suitable for the Sangha, the Sangha is willing to give his son a single armor ... receive a monk one armor ... repent, white like that." After doing this, he then told the other monk: "Okay!". The penitent person corrects all doubts: “The Venerable One thought, the Bhikkhu who had one armour… because he contained… (how much)… medicine left over, committed the crime of Falling Down, how many of these three crimes has been discharged by this man, now he turns to Venerable Phat Lot to repent. , do not dare to hide, repent, you will be at peace, do not repent, you will not be at peace, remember to think that you have committed a crime, you should be angry, know but do not dare to hide, bowing to the Venerable Venerable full-fledged, pure bodhisattva". (Say it twice). The recipient of repentance said: "You must blame yourself for being bored and distant". Answer: "Yes". After repenting, he should return him to the monk, he must consider whether his possessions can be returned or not, like silk used as a gargoyle, it cannot be returned, but must be chopped into pieces, mixed with mud, and then painted to harden. If there is a surplus of medicine, an extra bowl of medicine, a month's worth of medicine, a donation of free medicine, and a surplus of medicine. These five residuals are transferred and returned, but other offenses should be returned to the court. If it is difficult for the Sangha to meet in court to transfer, the Buddha said, if it is difficult to meet in the Sangha, this Bhikkhu. If you have a predestined relationship, you want to go far, so who should you ask this item for? Depending on what he said, he should take it immediately, give it back, and then give it back, in the Sangha, Bach Nhi Dan Ma gave it back. Bach said: "The Venerable Sangha heard, the Bhikkhu took his armor off... because it contained... (how much) residual medicine, committed the crime of Falling Down, this medicine was discharged to the Sangha, if the time is right for the Sangha, the Sangha is willing to give it, now." give this robe to a monk of a single armor…, a monk of an armor… to return it to a monk of an armor… white like that.” Saying that: "The Venerable Sangha listens, the bhikkhu's son... because of containing... (how much) residual medicine, commits the crime of Falling Down, this medicine has been discharged to the Sangha, in the Sangha, he gave this robe to the monk to undress..., the Bhikkhu... the monk... should return it to this bhikkhu, in this case the elders who are willing to let the Sangha give this robe to the one-armed bhikkhu... In his heart, he said that the Sangha was willing to give this robe to the monk for one armor ..., the monk for one armor ... should return it to the monk ... finished, the Sangha consented to be silent, this matter would be noted as such. Right at the court, he immediately gave it to him. If the crime he committed was not contained in the previous five categories, he should follow this dharma and give it to him. Again, if someone has the previous five types of possessions but does not have a cause and wants to go far away, they will be extended until the next morning, according to this method, they will give it to you, in the Sangha, Bach Nhi Dan Ma. Bach said: "Venerable Sangha listen, Bhikkhu... because he left the Sangha Le robe to sleep, committed the crime of Falling Down, this robe has been discharged to the Sangha, if the time is suitable for the Sangha, the Sangha is willing to give it, now give it to the Sangha. This gives back to the bhikkhu an armor ..., white like that". Next, we can know based on the above literature. Four people or less only practice the Dharma for animals to release their robes, so they should correct their posture and say: "Listen, Venerable Sangha, I am a monk... because I have (how much) residual medicine, I commit the crime of Falling Down, I am now here. discharge to the Venerables". After that, when I finished writing, I asked a person to repent, the text was the same as before. The person receiving the confession should ask the other bhikkhus, saying: "Three elders, or three elders listen, I received a bhikkhu for one armor ... repent, I now accept". Answer: "Okay". The recipient of repentance explained to the bhikkhus: "Okay". The confession of sins is the same as the previous precept. Return the y by giving immediately, white that: "Venerables, Bhikkhus... because of containing (how much) residual y, committing the crime of Discharge, this y has discharged to the venerable ones. Now the Venerables are willing to let me bring this robe back to the monk one armor... I will now return it." Answer: "Okay". Dharma discharge medicine for a person. Editing the position of doubt that: "The Venerable One thought, the Bhikkhu's son ... because of containing ... (how many) residual medicine, committed the crime of Discharge, now discharge it to the Venerable". After writing such a white paper, then ask the master to repent, the text is the same as before. In fact, the method of repentance should say: "The Venerable One thought, I am a monk... because of containing... (how many) residual medicine, committing the crime of Defamation, this medicine has been discharged to the Venerable, how many sins are there. Ba Dat De now turns to the venerable Phat Phat to repent, not daring to hide it." The other words are the same as above, immediately give him directly, no explanation. France repents of minor sins. The Buddha said, if you commit Sangha until Tuk Kiet La, knowing that you try to hide it, you should first teach the act of repenting of Tu Kiet La's sins, now based on the Law of Falling Down, full of eight chapters, guilty of Tuk Kiet La. 1/ Basic two products, that is, the crime of wearing the robes of Falling in love and when speaking about the precepts of questioning but not exaggerating. 2/ As a birth, there are six products. The first two chapters are called concealing Ba Yiddhi, spent one night, two nights. The next two products are called concealing despite the depravity of one night, two nights. The next two chapters are concealed when preaching. When he said the precepts were questioned but did not explode, he spent one night, two nights. The meeting between the root and the part of birth is eight products. Now before repenting of six minor sins. Modifying the position of the master, said: "The venerable one thought, I am a monk... because it contains... (how much) excess medicine, commits many crimes of Three Ditti, concealed overnight, according to that night. in turn hide and wear him to commit the crime of Tuk Kiet La, conceal overnight, depending on how many nights that turn concealed. The monk said the precepts, but speaking falsely by silently committing the crime of Tuk Kiet La, concealing it overnight, depending on the night, in turn, he committed the crime of Tu Kiet La, so much so that he couldn't remember the number of times. I deeply repent, do not dare to do it again, I bow to the Venerable Master to remember and think of me ...". The other words are the same as before. Next is to repent of two minor basic sins. He corrected his posture and said to the penitent: "The venerable one thought, that a monk who wears armor ... commits a crime in wearing unclean robes, has undergone a period of preaching but false speech by being silent, is guilty of the crime of Sudcession. La, all of them can't remember the number of times, now in front of the Venerable Phat confessing, not daring to repeat the offense again, bowing to the Venerable Master to remember and think of me ...". There are other words as above. + The Dharma of repenting for the sins of Ba Dat De (Crime). This Dharma confession has no material to release, only begging for repentance, asking the master to repent and the chief to repent. The three dharmas and texts are the same as that of Ni Sat Ky Ba Dat De, but there are disagreements about the matter, ie, depending on the job, the name changes. If you commit eight minor crimes, you can think about it yourself, or if you have committed it, you will immediately repent as above, only modifying the name and appearance of the crime is different. ?? FRANCE OF PREPARATION OF THREE LAI DAMAGES. Asking a master to repent, the petition is the same as above, only correcting the name of the crime, then the chief repentant, correcting the position of doubt, says: "Venerable One thinks, I ... have something to ... commit the crime of Ba La De La. Sa Ni, do not remember the number of times. Venerable, I have committed a reprehensible crime, what should not be done, now I am in front of you to repent." The person who receives repentance should say, "Have you felt guilty?". Answer: "Bach saw it". Should be rebuked, saying: "Be careful not to repeat the mistake." Answer: "Yes". ?? FRANCE PREPARATION OF SICK LA. The Buddha said, if you try to do it, you should commit a crime, Tu Kiet La must repent, because you commit Tu Kiet La against your position, if you don't try to do it, you will only commit a crime of Tu Kiet La. If you try to do this, then first fix your posture and ask the penitent to say: "The Venerable One thinks with one heart, the son of a bhikkhu... ask the Venerable Master to act as the penitent, Tu Kiet La, bowing to the Venerable Master for me to be the penitent. Lord Tuk Kiet La, have mercy on me." Once done three times, should repent. In this dharma, it is necessary to understand how many generals of sin are born and basically need to be clear about how many generals of sin before saying to the penitent: "The Venerable One thinks, I have no armor... because wearing the Sangha Le did not properly commit the crime of Tuk Kiet La. , I don't remember the number of times, now I turn to Venerable Phat Phat to repent, not daring to do it again, I bow to the Venerable Master to have mercy on me." Also the other words are the same as before. If because of an unintentional mistake, correct posture, become ashamed, say: "I am a monk with no armor... because of a mistake, I have committed a mistake to wear an untidy Sangha Le robe, committed the crime of Tuk Kiet La, now I repent. self-blame". (Speak only once). The six things above are collectively known as the six condensers, if you don't declare the Thien Thau Lan Gia, it's only called the five heavens. If in Heaven Tuk Kiet La declares to do evil deeds and evil theories, it is called seven gatherings. From the word that is committed, it is called evil theory, from the body, it is called evil action. The law of repentance, in the law said, should be based on that practice, but only eradicate the crime of precepts. That's why Dai Tri Do Luan wrote: "In the precepts, although there are petty precepts, when one repents, one will be purified, while breaking the ten good precepts despite repenting, the retribution of the three evil paths cannot be eradicated." Just as breaking the precepts requires dependence on the Mahayana dharma of repentance, that dharma can be summed up in two ways: 1/ Confession is as written in the Pham Vong Sutra, six times day and night he recites the ten precepts, forty-eight precepts with contempt, wholeheartedly pays homage to the three Buddhas, and is like the Dharma of repenting, Dharma Flower, Great Compassion, etc. will definitely get rid of sin. 2/ As the Nirvana Sutra says: "If you practice the body precepts, mind, heart, wisdom, and contemplation of dharmas that are like space, even if you create bad karma, reflect, or turn heavy retribution in hell, the results will come. light report right in the present life. If there is a minor sin but it does not spontaneously confess, the mind initially refuses to repent, does not practice good karma, conceals the mistake, even though there is a good deed, but because of the contaminated sin, the retribution is light in the present life. also turn into severe evil retribution in hell, which is due to ignorance. If one commits four serious sins and five transgressions, denigrates the Dharma, it is called breaking the precepts, because of these causes and conditions, it must be saved. establishing the right dharma, I say this person is not called breaking precepts. The Truthful Commentary says: "With the mind of self-grasping, the negative karmas and afflictions gather. If there is no self-grasping, the karmas cannot bear fruit, because they are incomplete." The Flower Adornment Sutra says: "For example, a magician often dazzles people's eyes". The same is true of karma, so it is called pure repentance. Repentance, first, can only correct karma. Li repented, then immediately cut off the karma. If you practice the truth, it's like a two-wheeler, so there is no faraway place that you can't go to, you can get out of the sea of ​​samsara's sufferings, you can reach the enlightenment ashram, can you only eliminate sins? 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.