NIỀM TIN THÚC ĐẨY ĐỘNG LỰC TU TẬP : LONG VƯƠNG VÀ CHƯ THIÊN THƯỜNG TỚI HỎI ĐẠO BẬC CHÂN TU (P5)

Long Duong and Chieu Thien visit the mountains of Udon Thani and Nong Khai provinces. Sometimes, there are celestial bodies in the earth, and celestial bodies come to visit and listen to the Dharma. Every month, they come once or twice, not as often as in Chiang Mai. In the past, during the Rao Riek period, he lived in the mountains of Thailand, to the west of Luang Phra Bang city of Laos. According to him, there was a town in the mountains, which was full of Nagas. Unlike Chieu Thien, who often raised many questions, Chieu Duong and Chieu Thien had few questions, but both were interested in listening to the Dharma. During his stay there, almost every day, Long Duong, the snake god, came to visit. He often came with a small group every week. Except for special occasions, there were a lot of people who followed him. And when there were so many people, they informed him in advance. The snake gods, the Nagas, liked to come at night, around 10 o'clock. Perhaps because he lived far away, and because it was very quiet. In other places, they often came later. Long Duong, the snake god, took care of him, Fa A Chan, and stayed with him as long as possible, to help Chieu Duong, the snake god. Long Duong, the snake god, often sent his people, Chieu Duong, the snake god, to watch and protect him. They did not dare to stay too close, but stayed far away, to cover all the use. Chieu Thien liked to come later than the snake gods. He often came at night, from midnight to 1 or 2 o'clock. Often, when he was far away, there was only a small group who came earlier than that time. Fa A Chan often went in the middle of the week, to help the homeless. Often, after breakfast and breakfast, Fa A Chan started to meditate until about noon. He rested for a short time, then started to meditate for an hour and a half, and returned to his meditation. At 4 o'clock in the afternoon, he went to the pagoda or where he was sleeping. After that, he took a bath and continued to meditate until 8 or 9 o'clock in the evening, and then returned to his meditation. If it was dry season, or there was no rain, he continued to meditate until late at night. Before going to bed, he took care of his meditation. If it was too late, he went to bed immediately. But usually, he went to bed at 11 o'clock in the evening and woke up at about 3 o'clock in the morning. One day, a group of monks came to listen to Fa A Chan. He was informed in the afternoon that he went to bed early if they came very late, or woke up to wait if they came about midnight. Sometimes, in some places, both the monks on the earth and those who came from another sky came to listen to Fa A Chan in one night. Fa A Chan explained a brief time for the group to come and gave an important question and told them that another group was coming. This first group was also a monk and the other group was a layman. The explanations for these different groups are often based on the topic of Buddhism and appeared to him when he contemplated what to say. Sometimes, a leader of the group wanted to hear about a special aspect of Buddhism. He contemplated for a while and explained to them as he wished. Sometimes, he had to ask them to explain more about the topic they wanted to hear because the language they used was different from the language he knew. Sometimes, a group of monks wanted to hear about a sutra that he also knew the name of. But when he began to explain, it turned out to be a different sutra. In this case, they stood up and explained to him clearly that even though they slept in remote places, A Chan was always busy welcoming and guiding non-Buddhist pilgrims from all over the world and from other places. Sometimes, there were many different groups in one night. In this case, he had to give them an order that no group of pilgrims would come to visit them. When they lived near the village or the town, there were more people. He would pick them up in the afternoon or in the evening and teach them the Vajrayana and Samanera. His disciples followed him to be guided and educated. The difference between human and non-Buddhist was that the non-Buddhists than the non-Buddhists. In front of him, they were more respectful and never disrespected the non-Buddhists. Their every word was sincere and easy to accept. No matter when they came, when they left, they were always calm and patient and kind. The Vajrayana taught them to be respectful and to listen. Sometimes, it was difficult for them to listen. No matter how much they repeated and repeated the Vajrayana, they could not understand the Vajrayana. They were never able to understand the Vajrayana. In some cases, they were even critical and sometimes critical. What did the Vajrayana say? I did not understand anything. They thought, I know a different Vajrayana who was much better than this. Some other people compared themselves to the Vajrayana. In the past, I was much better than this Vajrayana. They thought so. When I taught the Vajrayana, people laughed and were never sad. In the Vajrayana, there were two Vajrayana who taught the Vajrayana and the Vajrayana They said, I know a different Vajrayana who was much better than this Vajrayana. This Vajrayana taught the Vajrayana and the Vajrayana The next day, he went to the temple of Venerable Siddhartha. He prayed to the Buddha atop the Mountain of Venus. They were all self-sacrificed and made into Buddha statues. Such unworthy things are not admirable. The Bodhisattvas who are so unworthy do not teach them the Dharma, but sometimes they are unable to avoid it and live in such conditions. They have to live through a long time in the world experiencing a harsh Dharma time. There are no Dharma teachings that are taught in this world. Nga Acha said that perhaps it was their words and actions that made Phap Kinh so scared and ran away, leaving Nga alone, without anyone to help her, like a doll without a soul, because the needles of her heart were so deadly. In the circle of close disciples, Nga recalled those actors and said, No matter what they said, it was true. At that time, he seemed to agree, trying to find a suitable topic for them. But why did he have such hope to find a topic? They were like pieces of wood, more than people. Nga laughed. Hearing this, some of the disciples began to tremble, not because they were cold, but because they were afraid, thinking that if they had thoughts like these words, it would be very dangerous. Nga Acha said, Only when you can't avoid it, can you teach them a lesson. Because for people like that, the teaching of Phap is like poison. It only causes harm. And that is because of their unkind intentions, not because of the teaching of Phap. The teaching of Phap only provides extremely valuable support to the listener, with the mind of respect. The mental attitude is the cause of the difference between different people, listening to the same teaching. There are people like that who are burned out and frustrated, while others, listening to the teaching of Phap, feel that the relationship is as gentle as it can be. Nga Acha truly wants to help those who have the wrong mind, and reduce the consequences of harm to them. But there is no way. Sometimes, Nga thinks, just try to support. If it does not benefit them, then it does not cause harm. But then, there is nothing to do. They never stop nurturing their unkind intentions, and produce harmful consequences from their own ignorance, and still do not pay attention to the teaching of Phap. So for Nga, and for people, it is really very difficult, even when they come from a small group. Anyway, there are also unkind people who come to see if Nga ever gets angry. But in the end, when they do everything they can to make Nga angry, they are only able to do little. Those people will have to accept their fate, despite what they have deliberately committed. Once again, Nga hurts them. But there are also people who come to meet Nga with a clean purpose, and sincerely believe in Nga. These things are taught and practiced correctly, to the extent of their own will and tendency. However, this number is less than the number of people who have the opinion that Nga is crazy and stubborn. Also because Nga is crazy, Nga often likes to live alone in the forests of Quang Nhu, where Nga can focus on what he wants without being distracted. No matter where he wants to look, it does not matter if it is the North Star or Tam Khoi Dong. The sound of animals and the sound of the birds chirping for Nga is like the music of the song of the scene. Nga and all the animals live together, peaceful and harmonious. Each side lives his own life, no one is afraid of anyone, no one causes harm to anyone. In the middle of the natural landscape, the sound of the mountain forest, Nga's mind is calm, bathed in a cool, quiet stream, then flows into the same level. No matter what thought, it is also directed towards the enlightenment of the Dharma. Everything is clear, he asks the sibilants. You have done everything, in normal language, because you have reached the same level, there is nothing left to do. But you are not unemployed, because someone can hire you. In fact, there are many more differences between the Heaven and the Human Beings, but here I only explain some points that I can still recall. This can be useful, for those who care. In the next part, there are a few more stories related to the Ancestors. The people and the Ancestors have been mentioned in the above part, lived in the past for decades, and thus can be replaced according to the unusual order. I hope that the advances in the field of education of the modern era, all change to become better for them, for their society, or more broadly, for their country. The forest area is infected with many diseases. After the time of teaching their people in front of Qiju and Samadera in Dongkai and Odontani province, Achan returned to Sakon Nakhon province. Du Phuong passed through the villages in the mountainous region of Vareechabon, Phankon, Sawan Diden, Wano Divat, and Aga Anuay. Then he went to Nakhon Phanom via the Si Song Kham province, through villages such as Sa Phong, Nong Dang, Dong Noi, and Kham Nok Ke. All of them are under the infection of the plague and other wild diseases. Once infected, one of the symptoms, especially the plague, is to suffer from weakness for a month or a year. If not dead in a short time, the disease becomes a burden for everyone because they are too weak to work, but still live to eat and sleep as usual. To describe the situation of having to raise a person who only consumes but does not produce, Thai people have a saying, In the deep forests and poisonous waters, many villagers become infected with this disease and become disabled. Qiju and Samadera have better health than the villagers, but they also have this disease. During the three years that Achan was in the village of Sa Phong, some Qiju became infected with the plague and died. Those who grew up in the city, those who used to live in the fields, and those who lived in other places, were pleased with the climate of the mountains. Some Qiju from the provinces of Ubon Ratchathani, Roi Et, and Maha Sarakham could not live in the forest or be infected. They could not live with Achan for long. They had to ask permission from Achan to live far away from the mountains. When in the village of Sa Phong, Achan told his disciples about a farmer who came to listen to Achan teaching the French language to Qiju and Samadera in the evening sessions. This farmer lived in the Kham River. He had a habit of listening to Achan teaching Qiju and Samadera in the evening sessions. Qiju in the earth and Qiju in the sky also came, but not as often as in Udon or Nong Khai. In special cases, such as on the day of arrival, in the middle of the rainy season, and on the day of departure, wherever, in the jungle or in the city, there was always that tradition. This group or another group came to listen to the French language. For example, when Achan was in the Chedi Luang temple, in the city of Chiang Mai, 750 kilometers north of Bangkok, the story of Achan's Qiju and Samadera. Another story happened while Achan was in the village of Sa Phong. At that time, in the dry season, there were about 60-70 Qiju and Samadera who were instructed and trained by Achan. The water was not enough, and any water they could find was poisonous. The Qiju and Samadera referred to the villagers and agreed to dig deeper into the well to fill it with clear water. A Qiju came down to explain the plan to Achan. Achan remained silent for a while, then firmly affirmed that he would not dig. He said, No, you should not try to dig deeper into the well. It is very dangerous. He stopped and said nothing more. The Qiju returned Achan's answer to everyone. The Qiju repeated what Achan had said, but instead of paying attention to what Achan had said, they continued to carry out their plan. This time, they did not tell Achan. They thought that the well was quite far from the temple, and Achan probably did not know anything. And when the sun was shining, thinking that Achan was resting in the temple, they pulled each other out of the well and started digging. However, not long after, the ground on the west side of the well suddenly expanded and collapsed. The well was as high as before. The amount of work was reduced to zero. Worse still, one of the diggers was crushed to death by the ground. That was the punishment for disobedience. No one was awake enough to stop others from carrying out that plan. Now they were terrified. They were afraid that Achan would know that they had not obeyed Achan's order. They were deeply grieved. They carefully dug around the collapsed ground, and silently prayed to Achan, asking him to forgive their sins, and asking him to help them dig the collapsed ground, so that at least a little water could be used. Then they began to clean the well, and everything was completed successfully. They smiled weakly because they were worried. However, their regret for their sins still weighed heavily on their hearts. At the end of the day, everyone, including Khyu Khyu, Samanera, and the deities, quickly returned to their beds. They were both terrified and worried about what they had done. Night was the right time, and the more they got up in the afternoon, the more the fire of sin burned everyone. Everyone knew for sure that Achan was capable of knowing everything. No one doubted anything. He could even recall the wrong ideas in their hearts that they had forgotten. How could he hide his sins from the people? Everyone was looking forward to the powerful words of the Buddha that night, or the next morning. But when it was almost time for the meeting, he gave the order to leave. There was no sign of sin. They were worried about what would happen. Actually, Achan knew all about the sin. But because he was a wise man, he knew that mentioning it at this time would make the problem worse. He could see how the fire of regret was burning them. That punishment was enough. The next morning, after meditation, Achan began his journey to the temple. Khyu Khyu and Samanera were waiting for him. They were worried about him. Nothing happened the night before. However, to calm the fire in their hearts, Achan gently said, We are the ones who have tried to practice the Dharma. We should not be too cowardly, or too arrogant. Everyone makes mistakes sometimes. But if you make a mistake, you should admit it right away. The Buddha also made mistakes, but he admitted them and tried to correct them. The intention could be good, but it could also be wrong. Next time, be careful and careful. The Buddha also said to Achan, It is important to remember the path of the wise. Achan stopped and looked at them, smiling. Nothing was revealed. What was he thinking? That morning, Achan guided Khyu Tang to the temple like usual. That night, and the next night, no meeting was held. Achan advised them to practice hard. Everyone felt relieved because they did not have to face him for a long time. in the meeting room. It was only until the fourth night, after the first day of the festival, that there was a meeting. But no one mentioned it. It happened at the festival, until everyone forgot about it. No one dared to say anything about it to Ajahn, and Ngai did not go to the festival either. It was a long story. Then, one day, there was a normal meeting. Ngai began to teach about the practices of the Dharma and mentioned the teachings of the Buddha. The teacher said, I have to follow the Dharma, not the teachings of my own desires and desires. If I don't, I will lose my path, leading to the goal of suffering and I will lose it too. I have to respect the Dharma and the rules, Dhamma and Vinaya, and the teachings of the Buddha. I must not violate them. Such violations are very harmful to me and to others. The soil in the well is not completely clay. The bottom layer is sand. Digging deep only causes the top layer of soil to collapse and kills the digger. Because of that, the teacher ordered not to dig deeper. The teacher considered everything before not allowing the well to be dug deeper. But there is no need to say all the reasons for the teacher's decision. You should have stopped to take a closer look at the matter and you did not stop to look at it because it was stubborn, not because you did not understand it well. The words of gratitude to parents from childhood, you brought to the teacher. The stubborn actions of children are tolerated and therefore nurtured. But those actions, at your age and age, should never be tolerated or tolerated. Such actions cause more mistakes and harm. Because of that, you should be blamed. Continuous stubborn actions only create more unkindness. The teacher who has such an attitude is worthy of being called a benevolent teacher. The use of the teacher is called the use of the benevolent teacher. This teacher is stubborn, the other teacher is not benevolent. All are benevolent. The teacher of the students is stubborn and not benevolent. Anything that becomes stubborn is destroyed. The world that is stubborn, stubborn, will disintegrate into pieces and the teaching will certainly collapse. Then, listen to the question. Does anyone here want to be a benevolent teacher? And does anyone want his acharn to be the acharn of benevolent teachers? If so, tomorrow he can go to the well to dig more, and can revive a special scene for the benevolent teachers. In all those scenes, that scene is truly wonderful and unique. Certainly, no one has ever seen such a scene. After hearing those harsh words, the teacher became more gentle and went to another subject more gently. The teacher was gentle, but went deeper into the details about the harm of stubborn and benevolent teachers. During the conversation, Chieu Tang stared at the teacher and listened to the teacher's harsh words. After the meeting, when the teacher left, Chieu Tang asked the other person, who dared to tell the story of the well to the teacher? Everyone said that they did not dare to dream of doing that. Everyone was too scared. Because of what happened at the well, they did not dare to tell the story of the well to the teacher. People with guilt Since the time of Sarika, the ability to communicate in some fields that the teacher was very good at, has become more and more excellent. To the extent that we can say that it is impeccable. The disciples of the teacher clearly knew that they had to control their mind. Not only during the meeting, but also when they were not present. They could never let go of their thoughts and feelings. Every time there was a teaching session, all those thoughts and feelings became a part of the Dharma. And those who thought those feelings also faced them once again. Now, the teaching of the Dharma is one of the most important times. And while taking a break, we can only guess when Ajahn discovered the thoughts of wandering or wandering. During the day, the mind changes, but it never names anyone who has all those thoughts. And changing the mind is usually enough to make people think and stop immediately. Therefore, the wandering mind comes back from the dreamland. Following the day to the village of Trì Bình is the same. Now, all those thoughts and feelings will be revealed during the meeting. But they never name anyone who has all those thoughts. Because the wandering mind comes back from the dreamland alone. At that time, everyone looks around to see who has those strange thoughts. However, all the disciples all have one thing in common. And that is after being restrained, no one is angry or hurt. After leaving the meditation room, they laugh and joke and try to find out who it is. The wrongdoer does not cover up his mistake. Whatever is wrong, he is the one to blame. At that time, I was really crazy and stupid. Although I knew how to be restrained, I let myself be dragged by... How could I forget that? I deserve to be blamed. And this makes me have to be very careful in controlling next time. The writer apologizes for revealing the wrongdoings in the Thutanga period of his disciple, Phra Achan Mun. But maybe this is a lesson for those who are still not perfect in their mind and self-control. Usually, we have to learn our lessons in a tough way because we have many imperfections. Going to the Thutanga is a very common case for Thutanga practitioners to meet people who are toxic. When they meet such people, they cannot avoid being poisoned by their own thoughts and emotions. They know that what they allow to happen or what they are happy to think about is wrong and they have to find a way to control themselves later. But they will surely be blamed in the Thutanga. This will make the thoughts linger for a while but sooner or later they will meet those thoughts again. The wound is healing and now it is open again. And as last time, we need a strong medicine to treat it. In a meeting with some people who are still not perfect in their mind and self-control, there must be some people who are still not perfect in their mind and self-control. Sometimes, Thutanga practitioners are quite immune to the strong medicine that Thutanga practitioners use. But sometimes, Thutanga practitioners are less immune to the medicine that Thutanga practitioners use. They have to take it very seriously and control themselves after the wound has healed for a while. In the same way, Thutanga practitioners don't have of their life, and all their efforts are directed towards it. Therefore, in the afternoons, I often use strong medicine to treat those who lack control of their mind on that day. There is no doubt that all these things show the unique special ability and are very useful to me. As a teacher and teacher, I can read the mind of my students to help them and control their mind. At least, those abilities of mine also make them stop making fun of their own thoughts and feelings, and control their mind. Because a thought, whether good or bad, is always born, grows, and repeats over and over again.