TEN THOUGHT THINGS OF THE LEADERS . In the Sangha Sutra, there is a short sutta about ten dharmas that the Buddha advises monastics to always observe in order to improve themselves on the path to learning the doctrine of liberation. This is an important sutta for monastics, because the content of the sutta shows the true portrait of a monastic, that is, a person who always has thoughts, concerns and ambitions on how to be worthy. worthy of being ordained as the Buddha taught. The content of the sutta is short, concise, easy to remember, easy to memorize, very convenient for monastics to regularly meditate and apply in daily life. Originally the Buddha said: "Monks, there are these ten dharmas, which a monastic should always observe. What is ten? The monastic must always observe: “We have now come to the state of being classless.” The monastic must always observe: "My life depends on others". The monastic must always observe: "Now my posture needs to change". The monastic should always observe: "I don't know if the self criticizes me for morality?". The monastic must always observe: "I don't know if my fellow Brahmins have wisdom, after learning, will they criticize me about morality?". The monastic must always observe: "All things that are agreeable and agreeable to me are changed and destroyed." The monastic must always observe: “I am the owner of karma, the heir of karma, the womb of karma, a relative of karma, the place where karma is directed; Whatever karma I will do, good or bad, I will inherit that karma." The monastic must always observe: "Time passed with me and what kind of person am I now?" The monastic should always observe: "Am I happy in an empty house?". The monastic must always observe: "Do I have the knowledge of superior dharmas, superior knowledge, and worthy goods worthy of the saints, so that in the last days, if my fellow Brahmans ask me, I will not be ashamed? ?”. These ten dharmas, monks, should always be observed by a monastic." The ten dharmas or ten thoughts above are the guidelines for the monastic life leading to moral advancement and spiritual liberation. The first Dharma refers to the "classless" ideal of the monastic. The monastic has "sad love from the body", separated from the worldly ethnicity as well as all social party organizations, has become a worldly person; therefore no longer stand in the ranks of the secular, do not belong to any class or party in society. “Classlessness is the unique position of the Buddha arising from his realization of the reality of no-self and thus became the empirical ideal for all members of the Sangha. The Buddha advised the bhikkhus to practice equanimity and declared that his religion transcended caste or gender. “For example, Paharada, if there are any great rivers such as the Ganges, Yamuna, Aciravati, Sarabhu, and Mahi, when they reach the sea, they immediately give up their old names and become the great sea. In the same way, Paharada, there are four castes: the shahdyas, the brahmins, the vassals, and the thudas, who, having renounced the family, become ordained in the Dhamma and Discipline declared by the Tathagata, they gave up their first and last names, and they became Sakyamuni recluses." This is the noble mind that monastics need to nurture in order to limit worldly attachments, eliminate feelings of conceit, realize liberation, equality, no-self, and not discriminate between themselves and others. The second Dharma talks about the living of monastics. People who have left home should practice right livelihood, avoid making a living by inappropriate occupations, put themselves in relationship with others by accepting a life of contentment and seclusion, and feed themselves with faith and compassion. everyone's kindness. This is the great thought that the Buddha advises monastics to apply to determine their goals of study, practice patience, and at the same time cultivate gratitude and a responsible attitude towards others. life. The third Dharma deals with the posture of majesty or the style of the monastic. The monastic needs to practice and show a slow and dignified demeanor in daily life, avoiding rude expressions and indecent behavior. This is the mind that helps monastics practice shaping and perfecting their enlightenment. The fourth Dharma emphasizes the virtues or ethical conduct of the monastic. The monastic lives and behaves according to the Buddhist precepts, so it is necessary to regularly examine whether their lifestyle is in accordance with the provisions of the precepts or not to self-examine and try to adjust. This mindset has the ability to help monastics develop a sense of shame with themselves in case they commit a mistake or cultivate a sense of shame with their body doing evil, speaking evil, or thinking evil. to improve the moral life. The fifth Dharma also emphasizes the conduct of the monastic. In addition to self-reviewing about their own conduct to make timely corrections, monastics need to cultivate the fear that fellow initiates will rebuke them for their conduct. This is the mind that helps monastics promote shame towards others or the fear of others reprimanding them for their evil deeds in order to avoid all mistakes in their monastic life. The sixth Dharma keeps reminding monastics of the law of impermanence. The monastic needs to realize the truth of impermanence of all things they love to overcome the mentality of attachment and study faith. This is the mind that helps monastics develop awareness and let go of craving. The seventh Dharma emphasizes that karma or intentional behavior is the determining factor in the suffering or happiness of sentient beings. The monastic needs to understand the teachings of karma (kamma) or will (cetana) to guide their career. Buddhism talks about three types of karma including good, evil, good and bad and the corresponding results to help people orient their good life according to the law of cause and effect, and also talks about the fourth type of karma that can Commodity helps people get rid of the cause and effect of suffering, that is, the will (cetana) or the determination to overcome or end all the good and bad karmas, both good and bad in the circle of samsara's cause and effect. This is the mind that helps monastics to orient their own virtuous and virtuous lifestyle, on the other hand, to express their will and responsibility for their own liberation goals. The eighth Dharma reminds monastics of their diligence in their monastic life. The monastic should recognize each passing moment in his or her life in order to strive diligently to make progress on the path of practicing the path of liberation. This mindset has the ability to help monastics develop their ability to be diligent and diligent in order to step by step fulfill their goals of study or to say, in the Buddha's words, "Be diligent in your practice to realize what you have not yet achieved." realize, realize the unrealized, realize the unrealized." The ninth Dharma reminds monastics of the heart of the practice of the doctrine of liberation. The monastic needs to realize clearly that the goal of their practice is to eliminate all fetters and taints, to experience liberated mind, liberated wisdom. To accomplish such a goal, one must practice meditation and develop wisdom. Because only meditation and wisdom can help monastics achieve the goal of liberation and enlightenment. Therefore, this ninth thought reminds monastics to focus on practicing meditation and find joy in the meditative lifestyle. "Empty house" (sunnagara) in the context of the sutta implies one-on-one concentration in meditation or meditation. In the Pali texts, the Buddha often admonished: "Monks, these are the stumps of the trees, this is the empty house. Practice meditation, don't be distracted, don't regret later." This is the central advice of the Buddha to help monastics focus on the goal of liberation, giving all priority to the experience of liberated mind, liberated wisdom through meditation. The tenth Dharma refers to the results of meditation practice or the goal of a monk's study. Through diligent practice in meditation, monastics can witness the dharmas of superior people, superior knowledge, worthy of the Saints, and achieve the goal of the practice. The term "superhuman dharmas, superior knowledge and view worthy of a saint" mentioned in the sutta implies the experience or attainment of the jhāna states of the material world, the formless world, the cessation of feeling and perception, and the cessation of desire. smuggled, smuggled in, smuggled in ignorance, attained liberation or experienced the first jhana, second jhana, third jhana, fourth jhāna, achieved complete intelligence, heavenly vision, culpable enlightenment, attained Arahantship. - Han, ending the suffering of birth and death. This is the mindset that helps the monastic realize the responsibility of liberation for themselves, determined to complete their goals of study right in this life.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIME ).GOLDEN ZEN BUDDHIST MONASTERY= VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.7/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.