Presentation of the Mahasatani Sutras

(Mahāsatipaṭṭhāna Sutta)

 

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Preface

The teachings of the Buddha are gloomy, profound and difficult to understand. We can see this clearly through what the Buddha says in the Ariyapariyesanā Sutta of the Majjhima Nikāya:

How can we say the Dhamma?

Be enlightened hard?

Those who still greedy

Difficult to realize this Fa,

The love of ignorance,

Not seen this law,

Upstream, profound,

Difficult to see, delicate.

Saying to the Four Noble Truths, just as the second Noble Truth, Dhamma Dependent Origination, is only very difficult to understand. That is why the Buddha spoke to Ānanda in the Mahānidāna of the Dīgha Nikāya:

'Ānanda, this condition of origin is deep and deep. By not realizing dependent origination with mindfulness (anubodha bana) and wisdom (pativedha bana), sentient beings are confused in samsara like a tangled thread, like a cocoon, Like braids woven together do not find where the end is; and therefore they can not escape the land. '

Dhamma is so profound and profound that even a person with wisdom like the Paccekabuddha can not teach it to others. Today we can teach Dharma is based on the teachings of the Buddha. You must always remember that these are the teachings of the Buddha, not my teachings, because we did not discover the Dharma, which is profound and profound. There are some who call the teachings of the Buddha recorded in the Pā Kinhi Sutra and the commentary that I am following and sharing with others is the Pa-Auk method, but calling it is totally wrong. It is not my method.

As a bhikkhu, a humble disciple of the Buddha, we will teach what the Buddha taught. How can we be proud of our silly method? Compared to the Buddha and his eighty disciples, I was merely a bhikkhu, meaningless. We should learn from the great disciples of the Buddha, humble people. When asked by the other bhikkhus to explain an incomprehensible doctrine taught by the Buddha, many of the chief disciples said in a humble way, "Behold, the sages, as one People looking for tree roots, wandering to find the tree, thinking that the tree must be found between the branches and leaves of a large tree standing upright, after the tree has left the root and stem of the tree. it. And here too,

Even the eighty great disciples are so modest; Who are we to be proud of ourselves? So it is very important for us to have the right attitude when we study the Dhamma. In the Alagaddūpama Sutta of the Majjhima Nikaya, the Buddha describes how to study the Fa correctly and how to study the dhamma with the snake example as follows:

'Here, the monks, some misunderstood the other study the Dharma - Business, Litigation, Theory, Chanting, Inspirational Speech, As the tongue, Birth, Real Estate, The Promise - but After learning the dhammas, they do not contemplate the meaning of that teaching with wisdom. By not observing that teaching with wisdom, they have no acceptance of the Dharma. Instead they learn the dhamma only for the sake of criticizing others and to win the debate, and they do not gain any benefit but for that purpose they learn the dharma. The methods they learn, by being mistaken, lead to long-term harm and suffering for them.

For if a man needed a serpent, went to seek the serpent, wandered to find the serpent, and saw a great snake catching his body, or taking his tail. The snake will come back and bite his hand or foot, and for that reason he will go to death or suffer almost death. Why? Because he took the snake wrong way. Likewise, here (in this teaching) there are some people who go wrong to study the Fa ... These Dharma, as they are grasped in the wrong way, lead to long suffering and suffering for them.

Here, the monks, some of the good men studying the Dharma - Business, Litigation, Theory, Chanting, Inspirational Speech, As a language, (question and answer) - and after studying them, they observe the meaning of that teaching with wisdom. By observing that teaching with wisdom, they gain acceptance of the Dharma. They do not learn dhamma for the benefit of criticizing others or for the sake of winning the debate, and they gain the benefits that for that purpose they learn the dharma. The methods they learn, properly grasped, lead to long-lasting happiness and happiness for them.

For if a man needed a serpent, went to seek the serpent, wandered to find the serpent, saw a large serpent and grasped it properly with a fork, after having pressed it with a fork, holding it properly with his neck . And although the snake may wrap around his arms or around his legs, he does not go to death or suffer almost death for that reason. Why? Because he took the snake properly. Also, here (in this teaching) there are some good men who study the Fa ... These, because they are properly grasped, lead to long-lasting happiness and happiness. "

When we discuss the Dharma, we should not like to criticize, but should say what is recorded in the Sutra and Pali Commentary, with the aim of freeing ourselves from the suffering of samsara. ). We should only say the truth. Just as we discuss the points of the Vinaya we should speak according to what was set forth by the Buddha and never intend to criticize the monks who do not keep a precept. the right way. If at any time we discuss the precepts that are intended to be critical, there will be no longer a disciplinary discussion and no one can learn the law. Likewise, we discuss the Fa not for the purpose of criticism but for the destruction of our afflictions and the attainment of Nirvana, as stated by the Buddha in the Mahasatipatthana Sutta:

'Monks, this is the only way to purify sentient beings, to transcend sorrow and compassion, to pass away suffering and good, to reach the right path and to realize Nirvana. Parish.

I hope that all of us will always remember the ultimate purpose of our life and walk the path towards that goal without going astray.

Let me conclude by reviewing the contribution of many others to the completion of this booklet. In the book I have extracted a lot of material from The Way of Mindfulnes, an English translation by Soma Thera of the Mahasatipatthana Sutta along with commentary and commentary by Soma Thera. it. Some of my disciples helped revise the English translation and translate it into Chinese. Hong Shih Buddhist University and Penang Buddhist Association provided us with facilities, such as micro computers, printers, and printing paper, to complete this book. I also thank the generous benefactors who will print this book for the benefit of many.

Finally, I would like to share my modest merit from lecturing and answering the questions recorded in this book to all sentient beings all together. May everyone soon attain Nirvana.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.20/11/2017.