(cha sārāṇiyā dhammā).VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The Dharma of Six Peace is the Dharma taught by the Master to teach his ordained disciples to take it as the basic foundation for the community life of the Sangha in harmony, peace, happiness and peace, for the six This method of peace has the ability to resolve all conflicts between individuals and individuals, between this collective community and other collective communities in the co-existence of material and spiritual life. In life, if harmony is lost, and there are frequent disagreements with each other, everyone's life becomes hell. Discord is a clue to conflict and breakdown in life, a poisonous ulcer that needs to be surgically removed if we do not want to lead to a breakup, separation, disintegration. In a community of monks, if you want to maintain a safe life, you must first neutralize the personal ego through self-respect and respect for everyone around and develop loving-kindness towards yourself. with everyone. Only in this way can all new respects be developed and a new collective life is expected to become peaceful and happy. That is, we are referring to the meaning of the Six Harmonious Laws for the rows of Buddhist scriptures seeking Bodhi. When practicing, it is necessary to respect each other, but not to mention the Six Harmony in the meaning of Mahayana exclusively for Bodhisattvas for sentient beings in the unconditional benefit of others. In these six dharmas of harmony, although the sutras in many places use different terms or have different arrangement positions, they are the same in meaning. Here, we offer six common Dharmas of Six Peace for everyone who has read, studied, and maintained to make it easier for us to accept. Follow The Patriarch's family is flexible , the six Dharmas of Luc Hoa are: The body of harmony and support, is that in terms of daily activities in an organization, we live together in a collective, often should take care of each other and help each other. Speech and language are unavoidable, standing on the aspect of communication and instruction through each other's words, always showing the spirit of encouraging and advising each other to do good, to stop doing evil. The idea of sociability , is to stand on the ideological side, always respect and respect the opinions of others, if those ideas are correct, if not, then let's discuss and have fun together. accept. The precepts of sociability , is that we live together in a group, we should always adhere to practice together according to the common precepts that have been set. The view of conciliation is the understanding obtained about the truth, or the doctrine that has been communicated to everyone, to practice together. Harmony , which is all material wealth obtained from the benefactors' happiness and offerings, is equally divided legally, which means equality in equality. Those are the six common dharmas of harmony that we often hear or maintain. But if these six dharmas are harmonious according to the texts of other suttas, we see that there is a difference in the usage of the language as well as the order of the six dharmas, each of which is different in each text. Perhaps this is due to the later settlement in the canonical assemblies according to the development of each sect to suit their point of view only. Gladly, although different in terms of form and arrangement, in these different documents the content is unchanged; even if they change, the content will only differ depending on the attributes formed by each of the yogi's faculties. Therefore, here we will present a few texts in many texts representing the trends that developed from the primitive to the later sects and in the present represent only two. The only sects are Hinayana and Mahayana through the following texts. The first six dharmas of harmony were said by the Master through the title of the Six Great Laws in the Middle Aham Sutra , 22, which was taught by the Master to the Venerable Ananda and the novice Chau-na multiplied by two. who came to report to the place of his hearing of Sa-di Chau-na about the case of teacher and disciple Nikien Than Tu, after his death and the heartbreaking scenes among his disciples occurred. The divergence comes from individual selves exploding from the silence under the closed embrace of their master, individual selves bursting out of the psychological inhibitions they once harbored. expressed through actions against each other, no one listens to anyone! Everyone thinks they are the best, the mutual respect is no longer there. They fight, sue, tie each other up, hate each other, argue with each other that,"I know this dharma, you don't. Do you know the Dharma as well as I know it? I say neat, and you are not. I say suitable, but you are not suitable. What is worth saying first, you say later; What is worth saying later you say first. I am better, but you are not equal. I asked about you, you can't answer. I have subdued you, you ask again. If you make a move, I'll tie you up."They are arrogant and challenge each other. Everyone just wanted to say more, without anyone to blame. The white-clothed people at home, the disciples of the Son-Chi-Nien-Tzu, when they saw such scenes, they were all depressed and shunned the disciples of this Nian-Kien-Son. Because what the disciples of their Master said are all evil laws, not the dharma of liberation, not leading to Right Enlightenment, nor the teachings of the Good One. It is corrupt, untenable, helpless and reliant. Because the teacher they worship is not the Tathagata, the Unprecedented, the Perfectly Enlightened One. At that time, Sa-di Chau-na had spent three months settling down in the rainy season, mending his clothes, taking his robes and taking bowls to the village of Sa-di, then to the north of the village of Sa-di, to the Thinh Thiep forest. peace. Sa-di Chau-na with the venerable Ananda went to the Blessed One. After arriving at the place, he bowed close to the feet of the Blessed One, then sat down to one side. Sa-di Chau-na brought this to the Master. The Master took this opportunity to teach His disciples the seven methods of stopping all disputes and making peace, because He wanted His students to always live in peace, as demonstrated through mutual respect and understanding. each other in life, so the Master taught about the six dharmas of harmony as in the Middle Ahamma 52, the 196 Chau-na sutra (T1n26, p. 755b21) as follows: “Hey Ananda! Now I tell you the six legal mandates, listen carefully, think carefully." Venerable Ananda said: “Dear yes, I will listen obediently.” Buddha said: “What is six? Body karma from harmony towards fellow holy life, it is called the dharma commission. It is a dharma that is endearing, a dharma that is pleasing to the mind, that causes mutual respect, causes mutual respect, causes mutual respect, causes reverence, induces practice, brings togetherness, makes ascetics, and achieves unity. mind, gain diligence, attain Nirvana. “Speech karma speaks from peace, mental karma from harmony, so is it. “Is there any righteous benefit that one can receive, up to a piece of rice in one's own bowl, with such a benefit, sharing it with fellow holy ones, that dharma is called dharma commission, is dharma possible love, the dharma is pleasing, causes mutual respect, causes mutual respect, causes mutual respect, causes reverence, induces practice, induces unity, forms ascetics, cultivates one-pointedness, and attains clarity of mind. need, attain Nirvana. “If there is any precept that is not chipped, is not damaged, is not soiled, is not blackened, is firm as the ground, is praised by the saints, is fully maintained and well maintained. With such precepts, shared with companions in the holy life, that dharma is the dharma of labor, the dharma that is endearing, the dhamma that is pleasant, which makes each other friendly, causes mutual respect, makes mutual assistance, and causes mutual respect. reverent, cause practice, unite, form a recluse, cultivate one-pointedness, gain diligence, attain Nirvana. "If there is a view of the Saints, there is weakness and weakness, is understood by insight, leading to the true cessation of suffering, with such view, and shared with fellow holy ones, that dharma is the mandate of labor, It is a dharma that is endearing, a dharma that is pleasing to the mind, that causes mutual respect, causes mutual respect, causes mutual respect, induces reverence, induces practice, induces unity, establishes asceticism, and cultivates one-pointedness of mind. , gain diligence, attain Nirvana. “Ananda, I have just talked about the six legal mandates, so that is why I explain. Ananda, if you completely abstain from the six roots of abstinence, and with the seven dharmas of abstaining from things, when in the Sangha they arise to abstain from things, then put an end to the law of abstaining from such things. throw away the rags, and then practice the six dharma mandates again, then, Ananda, then, after I disappear from my shadow, you will live in harmony, joy, no dispute, and be united in one mind. be united in one teaching, harmonize like water with milk, live in peace like when I was on earth.” Through the passage that the Master taught to the Venerable Ananda, in terms of formality, there are differences in terms of language and arrangement of positions, and there is no uniformity and consensus like the Six Laws of Peace in the Patriarchate. flexible, but in terms of content the meaning is not different. Although the terms used in each text are different, it ultimately leads to mutual respect and harmony in a collective life that does not lack compassion for others in all aspects of life: That is the Dharma. lovable, is a pleasant dharma, makes people friendly with each other, makes people respect each other, makes people support each other through life, makes everything practice more diligent, makes for the internal life of a group with a closer solidarity, also the cause leading to the creation of the holy life of a recluse, leading to one-pointedness and real diligence for the practitioner's realization. attain Nirvana. Through the six dharmas of harmony, each of which has its own value according to its own attributes, Also according to the Sutra of Tang Nhat A-ham 29 (D.2, Tang Nhat A-Ham 29, Luc Trong Phap, p.0708c), the Master taught the Bhikkhu-stilts: “You should meditate on the six great dharmas, respecting, respecting, and keeping them in your mind so that you don't forget them. Why is it called six? Here, a bhikkhu practices mindfulness of loving-kindness, like looking in a mirror, seeing his own image, respectable, precious, not to be forgotten. “Again, reciting words by speech, and reciting words in mind, are respectable, precious, and not forgotten. “Again, if you get the right kind of benefits, you should divide them equally among the holy lives to enjoy, without regrets; This dharma is respectable, precious, not to be forgotten. “Again, there are precepts that are forbidden to be old, not to be defeated, to be extremely perfect, not to be broken, not to be broken, to be treasured by the wise, and to want to distribute this precept to others as well; This dharma is respectable and precious not to be forgotten. “Again, the right view of the Sage leads to weakness; have such an understanding, and I want these holy fellows and fellow Dharma practitioners to also be respectable, precious, and not to be forgotten. “This, bhikkhu, is called having the six great dharmas that are respectable, precious, and not to be forgotten. So, the Bhikkhu-stilts, regularly practice the actions of body, mouth, mind; If you get all kinds of benefits, you should also think about dividing them equally, don't think of greed." This sutta is similar to the Pāli Anguttara Nikāya through the six Pāli mandates, (M.104 Sāmagāmasutta (R.iii.250): cha sārāṇīya-dhammā). Between the two versions of Central A-ham and Tang Nhat-A-ham , there is unity in order of position, although the terms of use are not the same, but the content is not different. The difference in the use of language to match each type of basis of the level of the listener that the Teacher of the means preached. According to the Middle A-Ham SutraBefore he taught the Venerable Ananda and Sadi Chau-na about the Six Laws of Peace, he and the incident started arguing and disagreeing in the collective life of the non-Buddhist disciples. The Son-Tzu meditation on seven methods to bring an end to all quarrels and disagreements in life, which is only the Seven Dharmas of cessation and avoidance, and then teaching about the Six Dharmas of harmony. Over time, the two texts spoken by the Master are different, but the content and meaning are the same in terms of leading the practitioner to the place of purification of the three karmas of body, speech, and mind. This is a method of both self-liberation and forgiveness in a collective community living together, through personal self-improvement, purifying each person's three karmas and thereby also understanding each other. through mutual help in cultivating the path, but depending on the surrounding living conditions with each individual's individual self, which is concretized through the harmony and mutual benefit both materially and spiritually through the community of fellow practitioners, building peace and harmony. synergies and harmonization of the army. Those are the essential elements in a living group if you want to become peaceful and happy right now. According to the Abhidharma Collection of Distinctions , 15, these six harmonious dharmas are the six palatable dharmas and are presented by the venerable Sariputta as follows: "Why is it called six? That is, if there is any bhikkhu at the Master's place with a wise person who is in the same spirit of Brahma, starting a business of compassion, that is called the first pleasurable dharma. Because of this dharma, it is possible to emit loveliness (appeal), able to generate respect, able to emit agreeableness (appeal), and also has the ability to lead amiable, respectful, agreeable, happy, capturing all the joy of not being left, not stopping, going in one direction. Again, if any bhikkhu at the Master's place and a wise person commits a holy life, engaging in loving-kindness, that is called the second pleasurable dharma. Because of this dharma, it is possible to generate loveliness, speak widely until it does not prevent going in one direction. Again, if any bhikkhu at the Master's place and a wise person commits a holy life and engages in compassionate action, that is called the third pleasant dharma. Because of this dharma, it is possible to generate loveliness, speak widely until it does not prevent going in one direction. Again, if there are any bhikkhus who, through the Dharma, reap the benefits of the Dharma, then the food can be obtained from the lowest bowls to the middle bowls; these benefits and those who are wise to practice the holy life together, do not separate and hide, then this is called the fourth pleasant dharma. Because of this dharma, it is possible to generate loveliness, speak widely until it does not prevent going in one direction. Again, if any bhikkhu who has taken the precepts is possessed, has no defects, is not rusty, is not impure, is not tainted, makes offerings without attachment to good, ends well, accepts the praises of the wise and does not slander the wise. , for such precepts with wise people to practice the holy life together, to uphold and uphold nothing hidden, that is called the fifth pleasant dharma. Because of this dharma, it is possible to generate loveliness, speak widely until it does not prevent going in one direction. Again, is there any Bhikkhu-stilts, the knowledge acquired, about the path of renunciation of the Saints that are well-communicated; or begin to practice they can reach the end of suffering. With regard to such views, together with the wise and spiritual companions, practicing together without concealing their views, that is called the sixth pleasant dharma. Because of this dharma, one can generate loveliness, one can generate respect, one can generate agreeableness, and one is able to lead, respect, agreeable, and take in all the joys that do not stop the meditator. going in one direction.” Through the presentation of Venerable Sariputra in the Abhidharma Collection of Dimensity Succeeding15; This is what the Venerable Master himself once heard teaching, the meaning is not different from the Six Dharmas of Peace, although in terms of usage, there is a difference in word usage, but the content is the same in terms of practice. The three karmas to become pure from material to spiritual are skillfully combined in manifesting through the collective life of the Sangha, creating peace and happiness in unity and harmony, leading to a life of no harm. peace in the final liberation. Those are the texts we extracted from the scriptures that represent the Hinayana view of the six dharmas of harmony, showing that there is a uniformity in the order of the Six dharmas in terms of both form and content, although there are differences. in the pragmatics of each text, but this does not affect the ideological content. Below, we will give the Six dharmas of harmony according to the Mahayana sutras, According to Mahayana Meaning Chapter 12, the meaning of the Sixth Peace and harmony leads to peace, does not create afflictions, arises artifacts that are not contrary to peace, so it is called peace; because when yogis practice harmony and unity in life, it is always necessary to have the presence and impact of emotions on our daily life in order to bring about mutual respect and affection. The stability of harmony must always be expressed in respect, if in communication there is no respect for each other, the union will lead to brokenness. So success to lead to peace must have peace and respect go hand in hand. Therefore, it is called the Six Dharmas of Peace. According to Mahayana Nghia Chuong : One, the body of the same karma, there are two: one is far away from sin, which means that the practitioner practices the same away from killing, religion, sexual misconduct...; the two co-create good deeds, that is, practice all things related to good karma, such as worshiping... Two, the same profession, there are also two: one is the same away from sin, which means all are far from lying, two-tongued, evil speech, weaving; Secondly, doing good works together, that is, doing all good works together such as praising, promoting good, etc. Three, the same karma, there are also two types: one, together to leave sin, which means to leave together all thoughts of afflictive karma right in the mind; Together, the two create good deeds through thoughts, together cultivate faith, effort, mindfulness, concentration, and wisdom in all good dharmas. Four, the same sex, there are also two: one, the same rough people as the five precepts, the eight precepts, the ten precepts...; two, together uphold the precepts that we have taken. Here are divided into three types of gender: one, photography of the world; two, photography of the Dharma world; three, photography sentient beings world. Five, joint alms, there are also two: one, internal giving in harmony, including things in their own home, used to provide for the reverence; Second, the external donation is sociable, the tools are obtained outside the house. This test is also divided into three categories: one, talent and harmony; two, the practice of harmony; three, fearless for sociability. Six, the same view, is the only view that has been, also two types: one, in the world, the same opinion is not different; two, in the base there is a uniform understanding of no other. The difference here is only in the aspect of arrangement, which is different from the following three dharmas of harmony, and in the way of use is also different from the Hinayana scriptures. However, the content of the meaning is not different, only explaining more deeply in terms of meaning. Particularly according to Dharma Realm, the last part of the lower book, in terms of form, the three lower dharmas are changed to the top and the three upper dharmas are changed to the bottom. meanings are the same. Here there is only the third Dharma Companion of harmony, which is not only different in terms of language but also in phenomena. The other texts all take the result to state the meaning of this dharma, but here the cause is used as the premise for this dharma. However, if we go further, there is no difference between cause and effect in the ultimate sense, so they do not affect the practice for practitioners if we practice the right way. According to the Dharma Realm of the First Class , these six dharmas of harmony are in the following order: One, the same gender , the bodhisattva understands the true characteristics of the dharmas, knowing that sin cannot be obtained. Because he wants to secure sentient beings to the truth, he should use precepts as a skillful means to harmonize with all through upholding and upholding. The precepts that we have taken, have no contradictions and, also know that all sentient beings with the same good precepts are not broken, not permanent, in the future life will have great results of Bodhi and Bodhisattva because of respecting the precepts. Like Buddha, it is said that homosexuality is peace. Second, with the same view and respect, the bodhisattva understands the true characteristics of all dharmas. For the sake of dharmas he must neither know nor see, for the sake of the peace of sentient beings. For the dharmas, right view is a skillful means of harmony with all. . All views are not contrary and, it is also important to know that sentient beings are based on this knowledge and can distinguish right and wrong views; increase the opening prize, all are intelligent members. Because we respect the Buddha's knowledge and understanding, so to say that we have the same view is peace and harmony. Third, Accompanying with harmony and respect, the Bodhisattva understands the true characteristics of all dharmas, has no thoughts, and does not practice. Because he wants to calm sentient beings towards the true form of righteous conduct, he should use practice as a skillful means to go along with all through cultivation. practice all kinds of formations, there is no opposite and, knowing also that all sentient beings share these formations, there is no contradiction, should also know that sentient beings who practice these formations, gradually accumulate merit, all will To attain Buddhahood, bodhisattvas respect the precepts like Buddhas, so they say that companionship is peace and harmony. Fourth, the body of loving-kindness and respect, the bodhisattva abides in immeasurable greatness and equality, thanks to cultivating his body, the power of kindness and kindness, is able to not arise and perish, to manifest positions, and to rejoice with all, therefore. body along with the nine paths of harmony; You should also know that before being happy with sentient beings, all have Buddha nature, and in the future life they will have a vajra body. Because we respect the body like a Buddha, so to say that body and love is peace. Five, Speech and words of harmony and respect , the Bodhisattva abides in immeasurable greatness and equality, through cultivation of his speech, the force of kindness and kindness, is able to not arise and perish, to emit all kinds of sounds, words, and words. happy with all, so the mouth along with the nine lines of harmony; You should also know that before being happy with sentient beings, all have Buddha nature, and in the future life, they will have unsurpassed verbal karma. because he respects his mouth like Buddha, so speaking of speech is peace of mind. Six, the mind of peace and reverence , the bodhisattva's mind always abides in the samādhi of non-dependence, thanks to the cultivation of the mind, the power of kindness and compassion, the ability to not arise and destroy the concentration, to manifest the mind, to rejoice with sentient beings, so mind along with nine paths of harmony; You should also know that before being happy with sentient beings, all have the Buddha nature and the Tathagata's mind, and in the future life they will have a mind like the Buddha's. Through the First Disciplinary Dharma Realm , in addition to the order of the Six dharmas of harmony and respect, especially these six dharmas are for Bodhisattvas when practicing Bodhisattva conduct, the purpose is to be happy for sentient beings, that is, these six dharmas. manifesting themselves in themselves to set an example for everyone to follow through their religion and their own lives in the same ungodly community is an important factor leading to the purity of the three karmas of body, speech, and mind. All sentient beings are also guilty of the inability to obtain, the dharmas are not obtained, do not know, do not see, do not think, do not act. This is the non-dual method of the Six Dharmas of Peace for Bodhisattvas. Because of the properties of the object, the six dharmas are in harmony according to the First Disciple Dharma Realm their meaning is much deeper and more subtle than the Six Dharmas of Peace for the lay and Hinayana classes; but the meaning of the six dharmas, their ultimate goal, still leads the practitioner to peace and liberation. In summary, about the meaning of the Six Harmony Dharma as we presented in the first part, and accordingly we give texts belonging to the two systems of Hinayana and Mahayana so that we can clearly see their similarities; but these are only similarities, depending on the properties of each sentient being's faculties, which the Guru has by means of teaching us both in terms of contract and logic, so that although there are differences in the use of language or combine according to asynchronous class, this is also in his predestined work when he turned into a Dao. The purpose is to teach his disciples in the community life how to live to bring peace and happiness and the conditions for trying to practice those dharmas, how to live together so as not to cause harm. to the disintegration of resentment, leading to mutual suffering. If a group of monks wants to maintain an unharmed life in a community, it must first neutralize each person's personal ego through self-respect and respect for everyone around and develop loving-kindness towards each other. with yourself and everyone. Only in this way can all new respects be developed and a new collective life is expected to become peaceful and happy. Thereby, Phap Luc Hoa was carefully taught by the Master to his disciples, from home to monastic life through the purification of the three karmas of each individual's body, speech, and mind and the resolution of all ties in life. Daily activities in each group through the expression of loving-kindness is the basic way of life in guiding and guiding each other towards the path and fruition of liberation.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.6/11/2021.