The basic precepts of the abbot. As a teacher, one must know how to educate disciples in terms of morality, concentration and wisdom, which are the three subjects of study that a student of the Way needs to pursue in the process of cultivating the Way. 1. PERSONALITY OF THE WORLD: According to the records in the Vinaya and Vinaya, the original monastics immediately lived full life immediately. The first novice of the Church was the venerable Rahula. At that time, the number of monks and disciples of Thich Ton was recorded as over a thousand people. Of all these, no one has ever received the novice monk's precepts. Therefore, the life of novices before full life is not mandatory. However, in the practice of both the Northern and Southern traditions, up to now, before being fully ordained, one must take a novice monk's life, but there is no case from a layman with the five precepts going straight up. The purpose of this practice is to eliminate as much as possible the cases where the aspiration to ordination is not sustainable. But in many cases, if you realize that the precepts are complete and the time to study as novices is not necessary, then give them full life immediately. In this case, the transmission of novice and complete life for a scepter proceeds continuously for a while. Regarding the examination of the qualifications of the ordained, in the original focus only on the belief in the Buddhadharma and the holy life. But this test proved not enough when the Sangha is open to all different sections of society, so further comments are needed on the form of the monastic discipline. This examination is called asking about old age and tribulations, also called hindrances. This work is done by Tang; it As the church expanded, the job of testing gender identity becomes more complicated. Therefore, before the Sangha officially interrogated the life person. Another pre-test period has been set up. This work is the responsibility of the Venerable Master. The focus of this examination is on the ritual expression of the dead. Some typical cases are mentioned in the Laws, whereby those whose six faculties are incomplete, i.e. blind, lame, deaf, dumb, dumb, etc., are not accepted. These, which were developed in detail from one of the tribulations, will be covered in the following paragraph, the official part of the practice. In a nutshell, the principle that the Buddha stipulates from the beginning that people with the six senses are incomplete, the gatekeeper, the other, is not accepted is on the grounds that these people cannot make progress in the Holy Dharma. the law, i.e. the disability of the form that makes one incapable of living the holy life until the final goal, nirvana, is present in the present.78 But when stipulating, all ugly people are excluded. , these sects wanted that the Sangha consisted only of members with good looks. Perhaps in the process of development, some sects have come under pressure of class and racial prejudice in the Indian tradition. In our society, so far, the issue of class and racial origin has not become seriously prejudiced, so the detailed regulations in some sects' laws are almost impractical to test the value of people. their real value. According to the practice that has been maintained so far in our country, there is also a contest in this preparatory testing phase. The origin of this rule dates back to the Tang Dynasty, when there were fewer monastics, The Tang kings set a contest to recruit monks, modeled after the court's talent competition organization. Those who win the way, will receive a full life, are given the precepts and the message. Such organization is outside the original regulations of the Buddha, as well as of the later sects. As such has been influenced by political and social conditions. However, today, in order to eliminate the number of uneducated bhikkhus, the examination for ordination is still regularly held, but with a more flexible application. Regardless of the regulations and organization in any form, the selection of worthy Sangha in terms of quality, ethics as well as the level of understanding of the Buddhadharma is still an important issue. The more complicated the social organization and institutions, the more seriously the recruitment of the Sangha should be carried out, so as to avoid the Sangha from being seen as an improper collective. 2. PERSONALITY OF THE MASTER OF THE GENERAL: The Venerable Master is a dialect of the countries of the Western region of China. Because of the pronunciation of camp from upādhyāya, the Chinese have the correct pronunciation as Obada-da or Upada-da and often translate is the body of a teacher but is often called a guru. Literally upādhyāya is understood as the guardian, the teacher who directly teaches the disciple's study and practice. The monk who shaved his hair and ordained as a novice was called the Venerable Master of the world. The monk who strictly transmits the precepts is called the monk who transmits the precepts, and the monk who teaches the law is called the monk who teaches the law. Normally, the Venerable Master, the precept, and the doctor are only one, because they are responsible for directing the study of the duties of the monastic. Except for special cases, such as the Venerable Master who has returned to the world or has passed away, he or she is allowed to request another person to be a fully ordained monk. Or need to learn more holy laws that the Master of the world is not capable of guiding to request another person to be the only Venerable Master. The necessary qualities to be a monk as mentioned in the paragraph above, the part about being a teacher. Accordingly, they must have 10 lower grades, have high moral qualities and have wisdom, as well as be able to solve problems for disciples. And it's also important to get the Sangha of the Dharma to accept disciples and transmit the novice and complete precepts. According to the Buddha's regulations recorded in the Vinaya, a monk cannot simultaneously raise two novices and in a year cannot fully transmit the precepts for two people. Because the Venerable Master ordained is also the guardian, responsible for educating the novices to learn the duties of a bhikkhu and to master all the precepts of the bhikkhu, at least for a period of 5 years from the date of ordination. If two people are ordained at the same time, they will not fulfill their educational responsibility. That is speaking according to the principles prescribed by the Vinaya. In fact, in our country from the past, these principles have not been fully applied. Because, at that time, ordination was often held on a large scale for many people like a test to select the world's talents. Therefore, it is not possible to organize a fraternity group. Sometimes it takes a few years or a year to have a precept. Once such an organization is required to invite high monks from many localities to one place to be precepts, and the precepts of many other localities also gather in one place to be chosen as the venue for the precepts. Such a gathering in the old traffic conditions was not simple. So a forum usually transmits both novices, complete precepts and bodhisattvas, and the number of precepts is rarely less than a hundred. In such a case, if strictly applied according to the rules of the Vinaya, a Venerable is only allowed to transmit to one person (or at most two), the organization becomes troublesome. For that reason, at each precept forum, only one monk is invited to transmit the precepts, called the monk Tang Tou, along with two A sapares and seven witnesses. Since the modern medieval renaissance of Vietnamese Buddhism, although there have been many important changes in the activities of the Sangha, this monastic organization has still been maintained. There are very few cases where one person is fully ordained only. The vast majority of people from different regions gather in one place to receive the precepts, and then return to that place. and the Venerable Master, after he had finished ordination, hardly knew the number of precepts he had passed on, and had no responsibility to educate them at all. Then among those who have been ordained and return to their locality, he follows only his guru, most of them are relatively few fully educated in the duties of a bhikkhu, because even that guru has someone who is not well informed. understand the law at all, how to teach? It makes people who have been ordained for more than a dozen years, if they talk about the lower lap, they will be able to join the ranks of the Venerable, but they do not know anything about the paladins, and do not know anything about the danmas. Normally, such as affiliation, ordination, seclusion, self-determination, etc.. Sometimes these people gather in a residence, enough quorums to become Sangha, but from the Venerable to the lower, no one knows the fates. of the Sangha. With such an increase, how can the Dharma not degenerate? This is a serious event, related to the entire life of the Dharma, so those who uphold the law cannot fail to pay attention to correct it. In short, the principle stipulates that a monk is only allowed to fully transmit the precepts to one person in a year, which is to prevent omission in educational responsibility. Today, as at Buddhist monasteries, there are abbots, academic administrators, jurisprudence boards, leadership boards, etc., the collective education can be accomplished. Therefore, the above principle should be applied flexibly. 3. THINKING TEACHER ONLY: Newly ordained Bhikkhu-stilts, the first job is to study fully the duties of a Bhikkhu-stilts. Under the Buddha's rule, a monk who is not yet 5 years old is not allowed to leave his medical teacher, but live alone.111 If he is 5 years old, but he has not learned all the precepts, it is not clear what things should or should not be done, which cases to commit crimes or not to commit crimes, which cases to commit serious crimes, which cases to commit minor crimes, do not know how to do the dharmas, do not know the duties of preaching. gender, settlement, self-quarantine; That bhikkhu has not yet been allowed to leave his mentor. Even if you are 60 years old, and 80 years old, if you do not know these duties, you are not allowed to leave him. A bhikkhu who is not well versed in the duties of a bhikkhu, if he lives independently, does not only go to a certain place of residence, but in that place by chance also gathers bhikkhus with the minimum quorum to become the Sangha, but in which no one knows the list, knows the precepts or self-discipline, how can they perform the ordinary duties of the Sangha? That class of bhikkhus, the Buddha likened to a herd of goats, stupid, only eating and sleeping. Usually, the medical teacher is the main teacher of the world for ordination, and is also a full-fledged ordained monk. However, there are special cases, either when the Venerable passes away or loses his religion, one must find a Venerable with all the virtues, as mentioned in the title of the Venerable above, and request to be a medical teacher. , live depending on this position to learn the Way. While living under the doctor's guidance, if there is a predestined need to go far, it must be clearly stated, so that the teacher can decide whether to go or not, and the destination is where, how many days to go. A place to go where there is no one qualified to be a physician, not to stop there until Friday night and still have no one to guide. If there is a Venerable who can do the teaching, the Venerable should carefully inquire about the person's guru, about the origin of the place of residence, and how to study the sutras. If the answer is correct, it will be accepted; If the answer is vague and incorrect, the Venerable Master should say: “I don't know him. Then you should go somewhere else and ask him for guidance.” Or the Venerable has some doubts, can temporarily stay for a few days to investigate, until Friday night to give him only, if he finds agreement. The law also says that, when the new monk- If the Venerable is not able to provide the Buddha Dharma and food, the new monk can automatically leave without asking. If the Venerable Master is only able to provide food but cannot teach the Buddhadharma, he should ask questions and then go. In the case that the Venerable Master has the ability to teach the Buddhadharma, but does not have enough food, even if he is austere, he still needs to rely on and study the Way for the rest of his life. If the Venerable Master has both the truth and the dharma, even if he is chased away, he must not give up. While he was settling down, if his teacher just passed away, have to go find another position that works post-settlement. If, during the post-retreat, the medical teacher just passed away, he could stay in the same place for a period of two times, and then have to go to another place to find a doctor, not to exceed the second day of the Bodhisattva. Or in a residence where there are many new monks with only one monk, and that Venerable has passed away halfway, he should request another Venerable with sufficient virtue to come here as a physician. In about two bodhisattva times, if they cannot find a physician, the new bhikkhus here must automatically set out to find a doctor, not more than the second day of the Bodhisattva. The Venerable Master and the monks only treat each other like father and son. New Bhikkhu-stilts have the duty to serve and perform heavy work on behalf of the medical teacher. The duty of worshiping a teacher is not different from that of a novice worshiping a teacher, mentioned in the novice law, there is no need to repeat it here. In the case of a new bhikkhu he is just stubborn, difficult to teach, the Venerable found himself incapable of continuing to teach, even by any means, to the point of scolding or punishing, the Venerable Master either sent him away, or announced his termination. But if that new bhikkhu is a powerful man who cannot declare his cessation of robes in the usual way, then the Venerable may go out of the great precepts for one night, or sleep in the precepts for one night, until The morning light appears to return to the great abode. This is the only spell. Because, according to the law, the new Bhikkhu-stilts live in a different boundary with the medical teacher just one night away, then the y is only terminated. This method of ending the robe applies to both the Venerable and the new monk. As is the opposite case, when the Venerable has acts that he cannot tolerate; and also can not interfere; and there was an intervention that the Venerable did not listen to; and he himself cannot leave that abode, the new bhikkhu-stilts can do dharma just as said. The things related to the medical problem are only the first and basic duties of the new bhikkhu, so it is impossible not to know, or to know lightly. An Indian proverb says: "The worm, the ant, even though it is lowly, if it can cling to the petals, it can be on the head of the regal." Newly ordained people, too, must rely on high morals to be lifted up high, leading to a higher life, so that they will not lose their mind. Asking for robes to dress neatly, go to the Venerable, make three rituals, kneel down, join hands and say: "Venerable Sir shakes his sympathy. The Bhikkhu-stilts…, now I beg the Venerable Master to be a medical teacher. Wishing the great virtue to be my refuge. I rely on the great virtue to live and study the Way." The Master said, “Okay. I do it just for you. Be careful not to let loose. "The bhikkhu asked him only to answer: "Medicine serves." 4. BEHAVIOR OF THE TEACHER: Except for those who disguise themselves as monastics for the sake of benefit, not counting, all monastics must aim for the noble purpose, which is liberation and enlightenment. Not all can achieve that goal in this life, but the monastic life is the foundation for raising the dignity of the monastic. Because that is the life of learning according to the Arahant, even though the mind is still very polluted. Therefore, the moral education of the monastic becomes the great responsibility of the masters in the Sangha. To be a master of acquiring disciples without education is a grave sin. Besides, a person who has the heart to leave home, follow the teacher to learn the way, is to send his whole life to the teacher. So or not, they put all their trust in the teacher. educational responsibilities, It's so important to be able to cultivate the virtues of a disciple, how should a teacher be considered worthy? The Vinaya records many qualities that a teacher should have. Among these many virtues, two aspects can be generalized here, the material aspect and the spiritual aspect. In terms of material aspects, the teacher must be able to provide the means of living for the disciples according to the minimum standard of education of the monastic. But most important are the qualities of the spiritual aspect. Accordingly, the teacher must be able to guide the disciple to practice the precepts and study the scriptures, practice meditation, and have enough experience to solve the disciples' problems. In general, the responsibility of being a teacher is the same as that of being a father. But the duty of fatherhood is largely focused on nurturing the form body, and the duty of being a teacher is to raise the disciple's dharma body, so that duty is even more important than that of a father. In particular, a synthesis of the virtues that the Code of Laws prescribes on conduct. teacher, there are five main things as follows: 1. The age of the Tao must be ten years old. 2. Must know clearly the cases of upholding and breaking, contempt and respect of precepts. 3. Knowledge must be broad. 4. Be able to solve the problems of disciples. 5. Able to eliminate wrong views for disciples. In short, being a teacher must know how to educate disciples in terms of morality, concentration, and wisdom, which are the three subjects of study that a student of the Way needs to pursue in the process of cultivating the Way. If you find yourself too weak in those subjects, don't be a teacher in a hurry, but you should try to reach a good level yourself, rather than accepting disciples in a hasty, careless way. responsibility. 5. KNOW THE LEARNING OF DISCIPLES: Yet-ma grazing them is the Sangha's procedure to approve a bhikkhu who is allowed to accept disciples in the world, ordained as novices, and fully qualified, after being tested. Be careful with the behavior of that monk. Its meaning is the same. As a person who has completed medical school, considers himself qualified and qualified to treat people's diseases, he must go through the approval of the doctor's council to be allowed to practice. Indeed, the approval of the Sangha, in addition to the purpose of testing the status of a teacher to ensure the future for those who will leave home and practice under the guidance and education of that bhikkhu, it also has a purpose. purpose of maintaining the harmony of the Sangha. If a person voluntarily affirms his own qualifications, then voluntarily admits disciples, then in many cases it is possible to form a separate group of masters regardless of the presence of the Sangha. disregarding the authority of the Sangha in matters of treatment. This is a possible cause of division within the Sangha. Causing division in the Sangha is one of the five great transgressions that are never forgiven in Buddhism. During the early period of his life as a monk, it was Thich Ton himself who often directly imparted precepts to the bhikkhus. Later, due to widespread development in many localities, it was difficult and troublesome to bring a person directly to him, so he allowed the bhikkhus to be fully ordained. But then, someone who was only one or two years old accepted a disciple and fully ordained. With a small age of religion, not much cultivation, so these bhikkhus lacked the duty of being a teacher. Therefore, the Buddha stipulates that a monk must be ten years old to be allowed to accept disciples. There are people who have just reached the age of ten, but their study of the precepts has not been smooth, so after accepting disciples, they are not qualified to teach. The Buddha again established that, even though he was ten years old, he must have all the qualities to be a teacher. Some bhikkhus see themselves as having met all such conditions, so they arbitrarily accept disciples. Therefore, he further established that, after reaching the age of ten, having wisdom and ability to teach, if any bhikkhu wants to receive a disciple or ordained as a novice or fully qualified, he must submit it to him. Increase know, to Increase test. After examining the monk's status as a teacher, realizing that there was no shortage of things, Bach Nhi Dan-ma allowed it. A bhikkhu who has not been allowed by the Sangha is never allowed to accept a disciple. The White Sangha asking for this permission only needs to be done once. From then on, if you want to help people go home, Bhikkhu-stilts do not have to ask the white Sangha again.Bhikkhu-stilts want to ask for permission to list-ma cattle, first of all, the Bhikkhu-stilts gather. After the Sangha had a meeting, the monks asked for a meeting and asked them to come out to the Sangha for three ceremonies, then knelt down, folded their hands and said: Venerable Sangha, please listen. I Bhikkhu-stilts… request to be converted, or fully ordained. I hope the Sangha approves, I Bhikkhu-stilts... be allowed to save people, transmit the precepts strictly, from the heart. Bach did so three times. After the Sangha has examined it, if it is found that this bhikkhu is not qualified and capable, he can reject the request by declaring: Hey, venerable sir, stop it! Please have mercy on people. On the contrary, if he finds that he is qualified, then the Sangha proceeds to attack them. Master sage: Venerable Sangha, please listen. This bhikkhu... now requests the Sangha to allow people to be saved, and to transmit the precepts to the full. If the timing is right for Tang, hope Tang approves. This increase allows bhikkhu-stilts ... to be converted, or fully ordained. This is a transparent operation. Venerable Sangha, please listen. Bhikkhu-stilts..., request the Sangha to allow people to be saved, and to transmit the full precepts. This Sangha allows this bhikkhu... to be a person, or to transmit the precepts strictly. The elders who approve, the Sangha allow bhikkhu-stilts ... to be converted, or strictly ordained, are silent. Who doesn't approve, let's say. The Sangha has approved for the Bhikkhu-stilts… to be fully ordained, because of requesting the Sangha to allow people to be converted, or fully ordained. This Sangha allows this bhikkhu... to be a person, or to transmit the precepts strictly. The elders who approve, the Sangha allow bhikkhu-stilts ... to be converted, or strictly ordained, are silent. Who doesn't approve, let's say. The Sangha has approved for the Bhikkhu-stilts… to be fully ordained, because of silence. I note so. requesting the Sangha to allow people to be converted, or fully ordained. This Sangha allows this bhikkhu... to be a person, or to transmit the precepts strictly. The elders who approve, the Sangha allow bhikkhu-stilts ... to be converted, or strictly ordained, are silent. Who doesn't approve, let's say. The Sangha has approved for the Bhikkhu-stilts… to be fully ordained, because of silence. I note so. The Sangha has approved for the Bhikkhu-stilts… to be fully ordained, because of silence. I note so. The Sangha has approved for the Bhikkhu-stilts… to be fully ordained, because of silence. I note so.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.14/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.