The responsibility of a teacher is not small and not simple, because if we are clumsy in the way of education and guidance, the Buddha said in the Anguttara Nikàya: "The good deity teaches Peace to the gods and humanity, the doctrine only brings suffering to all beings. "

In Buddhism, the meaning of the "Great Teacher"  is more closely reminded by the Buddha through the related sutras of  gratitude and gratitude that a Buddhist child must practice to bring peace and prosperity. The ultimate happiness in the practice of life is to be able to perfect and evolve from an ordinary human being filled with craving and ignorance to becoming the pure, immaculate, pure and pure sages. .

 

The moral or fundamental foundation of Buddhist precepts is based on the spirit and spiritual principle. Even in the ethical and moral treasures of the Vietnamese people, we also have the phrase  "first class, post-graduation" or "most self-taught, semi-self-teacher",  etc. so the spirit of religious education is a fundamental virtue not only of the Buddha or any other follower of the religion, but also the common ground for the whole of humankind as they begin their journey into the path of learning.

 

Thus the word  "teacher"  is known as the divine role of a third person in human life after the parent. If parents bring forth and nurture us to grow into human beings, the teacher is the one who cultivates, builds and transmits as well as equips us with the basic and useful knowledge to do the stepping stones. life.

 

Every day baby baby
 

Now I'm grown up like this
 

Father, mother, teacher
 

Think of the early childhood

 

The Master is seen as a second father in our lives through two  extremely sacred "master" words that we often hear when calling a teacher in religion. Master, teacher is the father, father is the Han language. Being a teacher and being a father is not easy for a person to bear the responsibility of a pedigree. Because it involves both the responsibility that a pedigree should bring to his students, the spiritual children that he must teach, care and concern about his heart.

 

The Buddha itself is a living image of the character as well as the role and responsibility of a teacher towards them, his disciples. The Buddha was not only a teacher who instructed his disciples to walk on the path of holiness but also to be gentle and caring in taking care of them and preserving them in daily life. This extremely vivid image was seen in the Dhamma Sutta 41 when the Buddha himself heated his body to wash the body of the sores, smeared with the blood of the Great Pūtigattatissa when the great virtue brought witness. leprosy, stingy sores make people afraid and shun the great virtue. The Buddha not only frightened or alienated his disciples, but also graciously disrobed, cleaned and sanitized himself for the great virtue of Pūtigattatissa, and later personally changed his mind. virtue,

 

After the pure Pūtigattatissa was completely clean, the Buddha graciously sat down next to him, grasping the student's rough, rough, and old hands and teaching the disciple about the decay of the body. The five aggregates and the mind of the great virtue Pūtigattatissa enter the pure and pure path. Finally, before devoting his breath to the glorious teacher, Venerable Pūtigattatissa became a saintless, arhat, completely purified and purified both in body and mind. That is the heart as well as infinite love of a teacher, a father that we often call the master through the image and example of a three realms, from the four species as the Buddha our.

 

In the Sà la La Viet (Sankara Sutta) of the Dìgha Nikàya School, the Buddha also teaches the Brahmin student of Singha lama about the teacher's character towards the student and learns. For the teacher corresponding to the Southern ceremony as follows: "Hey master, there are five ways, disciples to serve the master as the South: Stand up to greet, teacher, enthusiasm study, self-service teacher, attention to learn career. Behold, the disciples served as the South in such a way, the chief masters have compassion on the disciples in five ways: Train the disciples what they have been well trained; Teach your maintenance to be well maintained; to teach proficient occupations; praise disciples with familiar friends; Ensure career for disciples in all aspects. This is the chief master, who is served by the disciples as the South in five ways and the head of the compassionate disciple in five ways. Thus the South is sheltered, become secure and free from fear. "

 

Thus, in the spirit of this sutta, we see, the Buddha has raised the five faculties of the teacher to his students and vice versa, the student also has five obligations to the teacher of I fully and fully to be considered worthy to be celebrated as the Southern ceremony.

 

In the environment of the temple, the responsibility of a teacher is more heavy than a teacher in life. Teachers in the realm of knowledge transfer and the teacher in the temple must lead his students to go a long way endlessly. Not only lead and impart the methods of practice to purify the body but the teacher in the temple also have to care for, protect, shelter and nurture their disciples with the responsibility of the father, as mother.

 

The Buddha said of his four methods of education to his death with the shepherd of the king as follows:

 

1. Use the flexible method
 

2. Use the hard method
 

3. Combination of soft and tough
 

4. Killing

 

The above three methods do not need to be discussed as we all understand easily because it is the most widely used educational method in pedagogical environments. But the last method the Buddha explained to the shepherd that the Buddha killed is not the same as that of a killer that the Buddha wants to say is the dependent grace. If all three methods are applied: Teach the security of good life; Second is the teaching of the misery of the sinful life; Three are taught about the suffering and happiness of cause and effect, but in the end, the disciples still do not understand and practice according to what is good, then the Buddha must be dependent on the karmic dependence of beings.

For that disciple, the Buddha, like a bowl of flip-flopped bowls, can not contain anything or round nuts that can not rest on the smooth calf. Therefore, it can not be taught anymore, so that stubborn stubborn self is born self-kill. The teachings of the Buddha are always directed towards immortality, but if one does not practice it means that they automatically accept death and agree to roll in the cycle of samsara.

 

But in truth, with the kindness of a monk, especially the Buddha, we are known as his disciples, although there are many stubborn, hard and difficult to teach, difficult. education but in the end, even the most bhikkhu-like Bhikkhunī Channa (Sānthattha), the most trusted servant of Siddhattha, can attain Arahatship after virtue Buddha entered Nibbana.

 

The responsibility of a teacher is not small and not simple, because if we are clumsy in the way of education and guidance, the Buddha said in the Anguttara Nikàya: "The good deity teaches It is only in suffering of all human beings. In any pedagogical environment, it must also apply the methods of education based on the spirit of compassion and wisdom. intellectual property. As a teacher, the more you have to cultivate virtue and enthusiasm with the noble profession of being "the teacher of the world". A virtuous, virtuous teacher is a good example for students to follow. END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH GIAC TAM.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.3/12/2017.

The basis of Buddhism is integration or integration, there is harmony that does not dissolve. Dissolve is the path of destruction, will even lose the faith. To the country where every seed of Buddhism sprouts, roots and grows, it creates a distinct Buddhist tone. Even in a country, depending on the region, the sect-sect that Buddhism is different. This difference is the means but completely identical in the basic understanding of the Dhamma, in the view and purpose of practice is the achievement of liberation and peace.

The means of grace is one of the characteristics of the 'dynamic and enterprising' of Vietnamese Buddhism, especially the Theravada Buddhism. But the essence of the problem is "dependent grace in immutability." Depending on the charm that accidentally or deliberately oblivious to immortality is the danger to the Buddha Dharma.

First of all, the problem is 'in a covered temple'. Temple of Buddha, Bodhisattva, Patriarch, Dharma Protector. Mother worship and the Divine, Divine, etc. .. The teachings and methods of Buddhism and Methodology are inherently different. For some reason, from the ancient times, 'in the temple is covered', it is possible the means temporarily acceptable. But the new temple that is not really should be built. From the point of view of the Dharma, the Buddhists, the right view is unclear, the faithful are not firmly attached to god, the increase (Ni) need training. Particularly monks (Nuns) members of the UBC that participate in holy saints, in the field of superstition is corrupt, causing the Buddha Dharma decadence.

Of course, the important function of the pagoda is to pray for the Buddhists. However, the security by the Dharma does not have positive stars, the term. Monks and nuns have the right understanding that every one of them is created by virtue or evil, and there is no reincarnation. Therefore, want to karmic evil results do not 'show network' then the need for industry, not expired. There is no way to pray that can be resolved, transferred to work. The Buddha did not teach us to pray for the deadline to expect the career. Want to solve the business, turn three from the body of good words from evil to good, actively do good to bless the newspaper.

Monks (nuns) use the credit, in addition to cultivate the Wisdom to liberate themselves, you also take the responsibility of sermon to repay the four deep. It should be noted that the teaching of Buddhism is not the task of the teacher but of all the disciples of the Buddha. In it, monks (Ni) must be pioneers, because the 'Sangha in the monk'. This theory is not only teaching, but includes reading, reciting the world, telling stories of the Buddha, sharing the experience of practice ... to establish libraries, create business records, provide business documents to people.

Monks (nuns) do not preach for many reasons: You may not see the importance of the sermon, you may not fully understand the Dharma, or be embarrassed when your religious practices are incompatible. with the Dharma etc. If the monks do not care about the sermon, do not guide the practice, saunas on the means of worship, the Buddhists will find out the Dharma, and of course, the Buddhists will self Establish a path for your own practice. This is a fact that is the root cause of the foreign-policy trend in some Buddhist societies today.

At present, the abbot of the monastery is protected by the State and the Church as well as sanctions. As protection and sanctions only focus on the state management should create the phenomenon of abbot gradually become absolute power in the monastery and followers. This is also the opportunity that is also the challenge for the abbot. Opportunity because the abbot has conditions to promote the virtue to serve. Challenge because each abbot capacity, level, perception, different wishes. Unfortunately, if the abbot on the basis of 'depending on the coast', but not rely on the 'immutable' of Buddhism, the pagoda has the risk of turning into am, shrines, cover, from the road, specializing in watching the offerings, generally spread many things of the Dhamma. And frankly, the UBCV does not seem to care, paying attention to these things.

Therefore, not due to regional cultural differences, not due to the sect-denominations, because the Dhamma is not distinguish, only one is liberation, peace. The reason is mainly due to an individual member of the Sangha (Ni) for various reasons did not understand, practice, use the correct means of the Dharma. On the other hand, the UBCV has not fully promoted its role of management to correct, correct in time. We hope that the UBCV is more and more complete in every aspect, promoting the brave Emperor to destroy the main show, raise the Dharma, benefit the good life.END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH GIAC TAM.AUSTRALIA,SYDNEY.3/12/2017.