[06]

Chapter six

Study: Study - Study - Study

-ooOoo-

General meaning

The ultimate goal of Buddhism is liberation, realization of Nirvana. Liberation is free from the bondage of suffering, samsara. Many of the words of the Buddhist teachings are used to the moment of the ultimate achievement of the monk, also considered as synonymous with liberation: enlightenment, enlightenment, enter the Truth, great enlightenment ... are all words of wisdom. During the forty years of the Buddha's teachings, the Buddha was just about to teach people about the truth. The Buddha is often referred to as the Enlightened One, the Great One, the Perfect One, the Perfect One, the Perfect One, the Perfect One, the Perfect One, the Transcendental One, the Transcendent. The ten powers or the ten powers of the Buddha's victory are called by the people are ten intellectual ability.

The whole enormity of the Buddhist Sutra is only to bring people to the knowledge, the reality of reality, and finally, all the study of the world is just to present the insight, the knowledge. Reality is said to be beyond the knowledge, the whole reality is the knowing, the whole of the worldly learning begins with knowledge and ends with knowledge. The problems are often referred to as knowing what to do, how to integrate, and so on. Actually, no one wants, no one recognizes that they think one way is a path; Only that which does not know, or does not know fully, interferes with our actions or interferes with oneself ... And, once the knowledge has been fulfilled, then there is no problem at all. For individuals who have experienced that knowledge. The full knowledge has the power to illuminate,The ultimate wisdom, the state known as such is known as Enlightenment, Enlightenment, Enlightenment, Liberation. That is the knowledge of the Buddhas. This is a whole block as the whole of undivided reality. Then the knowledge of an object is the object and then there is no problem to discuss and can not be discussed.

The doctrines and doctrines to bring a normal human from incomplete knowledge to the ultimate knowledge, ie, the ultimate wisdom. In that goal, Buddhism divided the study of this reality which is uniformly full in three aspects: Gender, Concentration and Wisdom.

About The word Sìla, commonly known as morality, the moral law. Sila is the natural, is the habit.Then the precepts are realities with rules that operate very naturally and do not have any moral significance. If we want to go beyond the limits of nature, if we act against the laws of nature (and of society in our daily lives), then we will have problems. If I eat too much, beyond my digestive capacity, I will get sick: if I rob another person's thighs, I will be punished according to the law of the state. So I should not break the rules. I need to evaluate how my actions are right in order to prevent me from getting stuck in life: what should be done, what should not be done. From here, the morality of the new world appears. Afterwards, keeping yourself, things to rest in order to be happy,

Samadhi , in the general sense is Sanskrit (Dhyana, Pali: Jhana). Samàdhi means concentration, concentration, concentration. Hán translation is Concentration, which emphasizes the condensation, the opposite to the craze. Samàdhi has some of his relatives: Sama, Samanà (same, same), Samaneti (collectively), Samàhati (gathering, lighting), Samàvàya (gathering, resuming), Samàdhibàla ) Samàdhiyati (tranquility, concentration) ... Concentration is the quietness, most like, as the market of reality. For an individual, the state is pure, one-pointed, stable, steady, intensive. The mind is destined to be peaceful, not anxious to shake, no doubt afraid, not attracted by the bad trend. There is a new understanding of things, the meeting is real.

Tue , Chinese translation of the word Panmà. As mentioned above, Tue is the complete knowledge, shining through all the dharmas. Tue is the know, identical with all things. Tue is the know, the right as the law. The teaching: "Right view is Tue". But for an ordinary person who has not been enlightened, Tue, whether he is human, has not been revealed, or only in the form of one-sided knowledge of the senses, through the senses, may be wrong. , but have the ability to grow, sublimated. This is the motivation and the reason for education and learning.

For the world, concentration, and wisdom are the three aspects of a reality, so in the Precepts, there is wisdom; in Concentration with the knowledge of wisdom; in Confident Wisdom. The degree of sublimation of one of these three parts is related to the other two. There is a new knowledge that Gender is Gender; have new stability of mind; The more the realization of the world, ie the more the natural laws are made, the more understanding of reality, from which to understand the mind, stabilize the mind; to stabilize the mind, the new pure mind, the word will be better, etc.

In a period of the development of the mind, we consider the Transmission to Tue (as Tue is the transition to liberation, liberation of knowledge), we see the following teachings of the Buddha clearly stating organic connection, dialectic of precepts, concentration, wisdom when asked about virtue and wisdom:

"This is the Brahma, the wisdom is the virtue of the pure, the virtue is the wisdom to make the pure, where there is a virtue there is wisdom, where there is wisdom there is a virtue. Those who have a Virtuous Mind have Wisdom, the One who has Wisdom is the One who has the virtue, the Virtue and Wisdom is the ultimate victory in life "(Tr4, The Sonadanda)

Gender, concentration, knowledge is the content of the study of the monks of the Buddha disciples.Tam learn this is the step that a monks have to go through to reach liberation. Studying is the study of Gender, Concentration and Wisdom. In the last days, on the way from Ragagaha to Kusinagara (Question-na-na) to enter the Nirvana, the Buddha preached again to the realms of the world, concentration, wisdom through his legs with the spear Stop bars: Rájagaha, Ambalatthika, Nalanda, Kotigàma, Nàdika, Vesalì ...

The above is just a summary, in order to emphasize three things:

1. The study of the practice of Gender, Concentration, Wisdom is a very natural, natural for anyone who wants to reduce and eliminate the obstacles, the suffering in life. And, in many ways, the majors pursue these three disciplines.

2. For the possession of knowledge, it is not possible to have specific learning about a part without referring to the other two.

3. Form and content of the practice of the Three Precepts, Concentration, Tue is relative, flexible by time, personal, circumstances ...

With the above mentioned, we can mention the meaning of victory of each section of Gender, Concentration, Knowledge briefly as follows:

- Education is the study of the rules of the Buddhist community, about the good things to do and the evils that must be avoided, the maintenance of the body, the speech, the mind, from the negative impact on the path of the practice of a monk. Geography is often understood as studying, practicing the Bhikkhu (Pātimokkha) is a set of rules of the Buddhist rules.

- Refining is the study of meditation so that the mind can be stabilized, to be purified, from which Tue is developed.

- Tue learning is the study of the teachings of the Buddha, to have the right view, to realize the ultimate truth is liberation, Nirvana.

* * *

Education

Education is the study of gender. Geography here, in addition to the general sense described above, has moral connotations.

The laws were fully edited, the system was in the middle of the fourth century AD, recording quite well the activities of the Sangha in the Buddha's time through the texts considered as dependent origination for the words Teachings of the Buddha's precepts. Thereby we see the teachings in the form: "Monks, do these things ..." or "monks, do not do these things ..." It is stated in a variety of contexts and copied systematically, sometimes content conflicting. We now have six sets of six different sects, but the contents of the whole can not differ. These are the Theravada Vinayas, the Mahàsanghika Vinaya, the Mula-Sarvastivada, the Mahasasak-Sarvastivada, the Pharmaguptaka-Sarvastivada, and the Sarvastivada.

Of the six laws, the Theravada Vinaya of the Theravada is the most complete and systematic. The Theravada Vinaya is called Vinaya Pitaka, which is still called the Vinaya Pitaka.

Referring to the Vinaya, we distinguish three parts of the content:

1. Pātimokkha (Ba-la-topic-mộc-xoa) is the set of monks.

2. Mahavagga (product): records the rules in the activities of monks such as ordained, lowered, dress, medicine, the monks ...

3. Cullavagga (Mystery): record the rules of behavior, treatment between monks, nuns ...

As mentioned above, the Vinaya records the cases of dependent origination which lead to the Buddha's teachings on a case by case basis and not systematically arranged. The formation of the law was relatively slow to nearly a decade after the Buddha. Only the entire Pātimokkha is a systematic arrangement of the teachings of the Buddha, and it also regulates the offenses. Scattered in the scriptures, the Buddha himself repeatedly reminded that Pātimokkha is the most basic religious content from which the Bhikkhu promoted to the ultimate liberation.

From etymology, Pātimokkha means association, bondage. Since then, Pātimokkha has been interpreted as the bond of the Sangha, the unity of the monks, the connection to the teachings of the Buddha. From this meaning, Pātimokkha is understood to be a bondage of actions, to preserve the body, speech, and mind so as not to fall into the wrong, such as tying the buffalo to buffalo from eating rice.

Pātimokkha consists of the prefix of Pāti, which is oriented in the direction, and Mokkha means liberation. Accordingly, Pātimokkha means liberation. The term Pātimookha is liberation, freedom, liberation, dependence liberation ... are derived from Mokkha and the meaning of the meaning of the content of the Pātimokkha acts, behavior , learning the path to liberation.

At the beginning, Sangha is a Sa-mon religion, the monks have achieved holy fruit should be unnecessary. As the Sangha grew, the monks were allowed to receive disciples, the wrong cases began to occur. Thus, the Buddha, who did not intend to impose rigid rules and dogmas, had to give some sporadic regulations "should do ...", "should not do ..."

We have not yet found a document on the content of the Pātimokkha in the early days of the Sangha and about the time when the laws gradually came into being. The details below are largely based on the writings of Phra Buddhaghosa written in the thousands of times after the events.

After Lord Sariputta attained Arahantship, and when the Buddha and his monks were in Veluvana near Rājagaha, the Buddha read the first Pātimokkha to the congregation consisting of one thousand two hundred and fifty Bhikkhus, Khao on the full moon in the constellation of Megas (around February, 3 calendar), in the third year after the Buddha's enlightenment. This is Ovàda Pātimokkha (Ovàda: exhortation, counsel, reminder). Since then, the Buddha repeatedly read this verse before his disciples monks.

Thus, at the beginning, the Buddha read the Pātimokkha, which is a short, sketchy content, a collection of Buddha's teachings on some of the points in the Sangha collective and individual events. Monks.We do not know the habitats of the sahias scattered in the places where the Ovàda Pātimokkha is regularly read by the Buddha himself. Until at the request of King Bimbisara, the Buddha allowed the monks to organize the Uposatha and read the precepts. Later, the recitation of the precepts became regular and obligatory. Before the events in Sàvatthi, there are monks not pure in the assembly and the Buddha announced from then he will not read Pātimokkha again, then Pātimokkha is still reading the Ovada Pātimokkha. We also distinguish a later version of Pātimokkha, which includes more gender,sorted relatively more systematic, more specifically with the fixing of charges of violation, it is the Anapatimokkha (ANA means orders, required to follow). Perhaps the time of completion of this Patimokkha - which later called Vinaya Patimokkha on after the Presbyterian Sudinna violation case that Buddha is very serious. Then about twenty years after the Sangha was founded.

Elder Sudinna (Tu-tat-na) has been under eight years, known as a monk-need to practice the virtue, keep the momentum profound. At the urgent request of the family, need to have children to follow, the precepts do not have a specific document prohibits Sudinna has returned to his family, "live" with his ex-wife. Then, Sudinna is very regretful, ragged becomes "hacienda, painful, blessed, yellow, all over, sad, miserable, repressed, regret, sorrowful heavy sorrowful." The monks of the initiate blamed the Sudinna fierce, and when he heard the incident, the Buddha severely rebuked Sudinna:

"How foolish are you, how can you run in sensual pleasures in so many ways that I have taught you to be ungrateful, how can you be held in bondage, while in so many ways? taught in order to be liberated, how can he cling to, while in many ways, I taught to aim to be ungainly? Is not education taught me to win pride, to stop craving, to break the claw, to gain hedonism? The Buddha also emphasized: "You fool, you are the first to do wrong!"

Then, the Buddha set out ten reasons for setting up precepts for the practice of monks. These ten reasons are also repeated in the Anguttara Nikàya V, 70 when the Buddha answered the Upaka Tipi for the purpose of teaching the Buddha's Pātimokkha:

"This is the reason why I say Pātimokkha. What are these ten reasons?

"- To make good old monk. 
" - To be good old. 
"- To keep the alkaline among the monks hard to hold. 
" - To be monks to be okay. 
"- In order to control the gonorrhea or (Àsava) in the present. 
" - To prevent gonorrhea or later. 
"- To create trust for those who do not trust. 
" - To convince those who believe. 
"- For the Dharma to be sustainable. 
" - To support the law.

"Upàli, there are ten reasons to teach my disciples and to teach Pātimokkha."

The solemn proclamation of the Bhikkhu-monks, ie the Anapatimokkha has been practiced since then, about the 20th year after the Buddha's enlightenment. Strictness is more evident, this is mandatory, it is mandatory to follow (Àna), if the offense is guilty, not just the exhortation as before (Ovàda) .Scattered in the Sutras, there is a reminder of this rule, which is more than one hundred and fifty. For example, Rising III, 9 contains the Buddha's teachings:

"Monks, reading more than one hundred and fifty things must be done twice a month, now all the laws are gathered to create three levels of instruction." This is the virtue of advancement (mind), the mind is promoted, and the wisdom is advanced. (Wisdom) Each level contains all the rules. Those who practice as long as they have attained all these, who complete the practice, the full attainment, I declare that these rules to practice can not be effective.

More than one hundred and fifty things have evolved over the course of twenty years, in many cases, with different circumstances, with more modifications and more added. So far, the Pātimokkha sets vary in terms of the total number of laws, but the whole is still very similar in content. We now distinguish the Pātimokkha in Pali and Sanskrit alongside translations in Chinese and Tibetan. These are the Pātimokkha of Theravada (Theravada), the Mùla-Sarvastivàda (Sanskrit) and the Mahasangha (Great Sanskrit), in addition to an incomplete version of Sarvastivada. The total number of the sexes is 227, 258, 218 and 263. Of these, Theravada's Pātimokkha is the most common and most prevalent system in existence today and is retained in Makhadha.

After that, a brief description of the contents of the twenty-four bhikkhus of Theravada-Pātimokkha, divided into eight, namely:

1. Four Prajñā-dhammas: The four most important ones, the offenders considered as completely degrading monks, are considered dead, displaced, not living together. With the increase of them, must be the continuity.

They are: 1) masturbation; 2) theft; 3) murder; 4) Great Expectations (lie that you have realized).

2. Thirteen Sanghaddidesà dhamma (Sanghaddidesà dhamma): As the dying person, he should be rescued urgently. If monks are guilty of this crime, they are immediately brought to the Sangha to say, then monks are not allowed to participate in the activities specified in the Sangha, temporarily lost the benefits, after who lived for six nights in a penitentiary, and was eventually sent to twenty-one monks to send guilty.

The thirteenth term is roughly equivalent to the act of lewd expression, but not to the point of being blamed (1 to 4); matchmaking (5); voluntarily apply for the clinic (6 and 7); other monks (8 and 9); Improve harmony (10 and 11); behave badly to tarnish another's home (12); not listening properly (13).

Two Anivàka dhamma: Two cases of gender violation of a monk by a layman faithful report to the Sangha. Then the Sangha meeting and determine that monks. It is not yet determined to be right as to what to put the matter into the Sangha-Verdict to say, so called legal uncertainty.

4. Nissagiyà Pàcittya dhamma: The Sanskrit transliteration is Nirvana-the three-syllable term, which means Dissolving, referring to the misuse of the word. Some items such as y (1, 2, 3, 4, 5, 6, 7, 8, 9, 10); instruments (11, 12, 13, 14, 15); coordinates (23, 24, 25, 26, 27, 28, 29); bowl (21, 22); money (18, 19, 20) ... in terms of quantity, size, material, etc.

In this world, monks must go before the Sangha to dispose of the above items and then have to sincerely repent, otherwise, monks are supposed to have to hell.

5. Ninety-two Dharma Prayer (Pācittya dhamma): Ba-story-translated as Dagger.Monks breaking this precept must repent before monks, otherwise it is considered to be hell.

These are the worlds of speaking, touching, dealing with the monks (1, 2, 3, 4, 12, 13, 53, 54, 55, 58, 59, 63, 64, 66 , 69, 70, 74, 75, 76, 78); for monks and nuns (21, 22, 24, 25, 26); for women (9, 30, 45); attitudes towards the home owner, behaviors towards outsiders (7, 8, 42, 43, 44); Daily activities such as eating, drinking, clothes, coordinates, gong instruments (31, 32, 33, 34, 35, 37, 38, 62, 87, 88, 90, 91, 92); Some sporadic activities (10, 11, 51, 56), etc.

6. Four Pātidesanìa dhamma, translation means repentance, ie repentance error to self-wrongness of one's own bhikkhu (there are many documents explain that must be repent before each monks-one for the whole monks collective residence.

These are the precepts about: accepting food of monks and nuns (1); Receiving food at the home of the monks by the presence of monks there bring the wrong person (2); The life of the lay practitioner is highly qualified but not due to the previous request of the layman (3); Receive food from the owner of the home-stay A-Lan-Nha (distant danger).

Seventy Five Dharma Schools (Sekhiyà dhamma): They learn to translate from Sekhiyà, meaning training, learning. France They learn the law that monks have to study and practice. These are the terms go, stand, lie, sit, eat, drink, lecture, the moral behavior of the monks, behavior in communication with the secular. These terms are not gender; Each clause begins with: "I will not ...", that is, what the mind needs to learn. However, if violated, other monks in residence (if intentionally violated).

These are the following: garment y (from 1 to 4, and 9 to 10); gestures, gestures, tasks (5-8, 11-26, and 73-75); food reception (from 27 to 56); the preaching to others (from 57-72).

Satanic Abstinence (Adhikarana-samathà): From Adhikarana means litigation, controversy, complaint, from Samathà means silence, stop. Avoidance is to stop, settle, end the dispute. Dhamma is the principle to resolve all disagreements, argue in the Sangha. These are:

a) Sammukhà Vinaya: solved by the principle of presence. The conviction must be done in accordance with the law, the law, the current gender. Monks and nuns should be present monks accused.

b) Sati Vinaya: resolved by the principle of Sangha meeting with the presence of monks accused to this monks recalled what happened, presented again clearly. Then Sang-sen decides. If the person is guilty, he / she shall be punished according to law; otherwise no. Then no one is reminiscent of the incident or asked again.

c) Amulelha Vinaya: resolved in case a monks were crazy, insane, made many mistakes but then healed. Sang-young meeting (Melancholy) and declared monks he was healed, but the mistake that monks have committed in the time of insanity is not from here, monks are normal activities in increase them. Well done no one is reminded of the old thing again.

d) Self-language (Patinna Karanam): resolved according to the principle of Sangha, only analyze the matter in a neutral way, not to accuse a monk if he does not recognize that he is guilty. If the offense is clear and the person does not plead guilty, then the matter is settled on the principle of "multi-personality".

e) Multilingualism (Yebhuyyasikà): resolved by decision of the majority (by public vote or by way of absentee ballot).

f) Sin of the land (Tassa-papiyasikà): Settle in the case of guilty, but try to find a way to say not vicious confession or guilty. At that time, Sangha decided to behave by temporarily removing the monk from the majority of activities, the statutory rights until the monk's confession, to confess to.

g) As Tina-Vattharaka: deal with all sorts of controversies (such as covering the soil with dirt). When the whole place is divided into two controversies, causing serious conflict, can not be resolved in any other way. Then all the monks of both groups are considered guilty. Sang-old meeting, decisive all have to repent and from then no one is repeating the old story again.

The above is a summary of the contents of Ba-la-car-massage (Pātimokkha), also known as monks, can be considered as the content to maintain the body, speech, . Gender is the first step, very basic to achieve concentration and wisdom. The Buddha taught:

"Bhikkhus, live in the possession of virtue, in the possession of Bala-carnokha. Live with the control of Bala-rhododendron, in possess the virtue of righteousness, see the dangers of the smallest mistakes, handle them properly, gather in the world of learning "(Central VI, Akankheya Sutra)

The Buddha also explained how the monk is skilled in the practice of precepts:

"Monks, a skillful monk in the monastic discipline, there are seven things: what is seven?" - He knows what is the fault, he knows what a minor fault, he knows He is full of virtue and livelihood, but is controlled by Balaclava, perfect in virtue and dignity and gathered in the study of gender; meditation brings peace to the present easily, without any difficulty, and because of the illegal, he can enter the mind liberation, insight freed and he knows and experiences for himself now in this life. "

"Monks, a skilful one in the precepts, there are seven such things." (A-junction, Business Travel)

It is very important to practice the precepts, because "who practice (precepts) as long as the attainment of those, who complete the practice is fully attained." But, considering the contents of the Precepts, we see, the precepts were issued by the Buddha according to different circumstances, the number of precepts in the world is not the same, the system is not tight, many worlds seem too small, sporadic. It is enough to know that gender is not as important as keeping the precepts. Always aware of all his actions, the maintenance of the base, keeping the body, speech, new ideas are the problem of picking up the rigid, rigid form that is not in the spirit of Buddhism. When he was about to enter Nirvana, Lord Buddha told Ananda, "Ananda, after I have passed away, may increase the number of minor sects." (Chapter IV,

Laws define the treatment of offenses. Sin and sin do not have the meaning of penance or punishment as in society. Buddhism does not conceive of having a condemned or condemned person. The form of "trial" in the old monk more and more clear that concept. Here, repentance is essential. If you are guilty, you must repent. The penitent is to judge his own self, clear the wrongs of his own, take his own operation to evaluate himself. At a decent level, the offender sees his sin as having prevented him from learning. All of the ways of sinning in the Sangha led to the repentance of the criminal. The fact that the offender is temporarily suspended from certain activities may increase the probability of short-term alienation. In the case of baptized persons, being considered "deceased person", being removed from the Sangha is a right thing, of course, because such serious offender is not qualified. Monks. If you are not punished by social law (such as the case of great expectation, prostitution ...), can still become a pure Buddhist home and still have many opportunities to achieve holy fruit.

The Buddhist monk who practices the virtue is not only to avoid being guilty of sin, but also for a more just, practical reason than to be prevented from practicing. The contents of the precepts, though sometimes detailed, form the basis, but because not the laws are imposed nature is not enough to apply for all time, everywhere. That is why the precepts differ in the number of precepts. The spirit of the precepts is, therefore, defined by the three senses of the three meanings of the practice of morality:

- The question of gender is to keep the precepts according to gender; 
- Beautify the world is to take good things is the basic world to practice; 
- Mindfulness of sentient beings is the way to benefit beings is the world to do.

It is the spirit of self-interest and benefit.

* * *

To study

Refining is the learning that leads to the stabilization of the mind, the purity of mind. The mind is in a state of calm, tranquility, transparency, from which focus on an object becomes strong, clear. Perfect insight, Nirvana, can not be experienced if the mind is not fixed. In other words, if there is no intention, not through meditation there is no Wisdom, there is no Realization. Samadhi is often used in the same sense as jhana (meditation), which means tranquility, meditation. The Jhana-Samadhi is often used to indicate the method of making the mind calm, bringing the mind to the state of concentration, into the one of the mind. Simply put, meditation is spiritual cultivation. Meditation takes root in Bhavana, meaning practice, spiritual development.

Concentration is often understood as the standstill, the stability, the end of all the disturbances should also be translated as "Only". In this sense, the scholars of Concentration, ie, the "Sage", follow the three elements: the eightfold, the Four Noble Truths (word, bi, hả, equanimity) and the development of mental energy .

-  Jatana (jhàna):  or the meditation, eight levels of spiritual advancement thanks to the concentration of attention, concentration of consciousness to the point of view, gradually eliminating the tendency to go bad and continue to move on until the whole thought and whole life, almost touched with nothing.It is the experience of the three realms of sphere, form and formlessness through the elaboration of eight levels of meditation: 1. Meditation; 2. Second meditation; 3. Three meditations; 4. Four meditations; 5. Not boundless country; 6. Consciousness boundless country; 7. Non-possession of land; 8. Non-ideal non-ideal.

-  Supernatural (Abhinna)  develop superhuman abilities inherent in each of Vietnam, tame the laws of the phenomenal world, and in this direction, meditators showed himself sauntered in.

-  Four Brahma-Vihàra:  training the emotions in a good way, developing the innumerable mind of four phases: 1) the word (the desire for the beings to be happy); 2. Bi (compassion for suffering beings); 3) happy (happy to see people happy); 4) Equanimity (renunciation, forgiveness of all).

The meditation and miraculous powers have been practiced before the Buddha and many of the Taoists have attained great enlightenment. The Buddha also recognizes their effectiveness. By his very nature, he reached the realm of this practice of non-perfection, when he did not succeed (learning with Uddaka Ramaaputta). On the one hand, the Buddha affirmed the source of happiness attained by the above-mentioned dharma, on the one hand, he also noted that non-liberal thought is not liberation, nirvana, that is, still life and death. Often reside in this happy realm without going further to the ultimate liberation. He also confirmed that miracles do not bring salvation, sometimes only in vain, and even harmful, so he often forbids disciples to perform miracles and he himself is rarely used. .

The Buddha taught the Dharma of meditation that he practiced and realized by himself, the Wisdom, the Insight of Wisdom (Vipassana). As mentioned before, the nature of winning in Buddhism is wisdom. So, study, concentration is also learning. Dissenters often distinguish in concentration meditation and wisdom, as two paths. Practitioners follow the path of concentration to have a stable heart, then go into the path of wisdom; It is said that it is possible to go directly to Wisdom without the approval of Wisdom. Emptiness here is used to refer to the eighties mentioned above, meaning narrower than the general sense of Concentration. Concentration (Samatha) for meditation only (indifferent, quiet) distinguish from Vipassana only for wisdom. But we have noted from the outset that Karma, Concentration, and Wisdom are the three aspects of this reality, so there can be no Wisdom without the Precepts and Concentration. Therefore, The teaching of Zen Buddhism of the Buddha directly to Tue, the liberation of course must go through. With this method, the practitioner who has gone completely the path is certainly enlightened, attainment of the highest wisdom, different from the method of the Buddha before the Buddha, only the highest realm is non-thinking non-ideal land.

Of course, depending on the basis of each person, one can come to the truth by many lane, by countless methods. The history of Buddhism shows many different schools of enlightenment, described in Theragatha and Therigtha, etc. Here, we consider a meditation practice The Theravada scriptures remind the most. It is a satipatthana - also known as Mindfulness - with Satipatthàna (No. 22 of Dìgha Nikàya and No. 10 of Majjhima Nikaya) and scattered in many other places. This is the four great contents of the theme of mindfulness, so also called the Four Mindfulness Sutras. The four foundations of Mindfulness are also mentioned in many other suttas such as the Anatanasavatam, the Dvedhàvitakka, the Vitakka-santhàba.

Satipatthàna is the most important, the most prominent in the Zen meditation that the Buddha taught to his disciples monks. In the beginning of the Sutra, the Buddha said: "Monks, this is the only way (ekàyano maggo) bring beings to the net, win over sorrow, hurt, eradicate suffering grief, reach the Chief direct, attain Nirvana ".

Because of the importance of satipatthana, we need to discuss more about the meaning and content of this sutta.

Satipatthàna is translated as Mindfulness, Mindfulness, Mindfulness, Awakening. Sati (Sanskrit: Smrti) is a memory, a memory, often referred to as attention, attention. Patthàna is literally put in, keeping present. Satipatthàna thus means that attention, awareness is awareness. The meaning of all the contents of the Sutra is the attention, concentration and contemplation.

Satipatthàna is translated as satipaììhåna, as it is said, because it discusses the four major contents of contemplative themes. They are: 1) Body (body, breath); 2) feeling (feeling); Mind (states of mind); 4) France (the contents of consciousness).

In the body contemplation, the subject of breathing, the body posture is the focus of winning the mind to focus on. Other parts such as Tho, Tam, French ... are the parts that lead to Wisdom but the meaning of Destiny is always through. The entire sutra leads the meditator to penetrate the Buddha's teachings by his own experience, particularly the Four Noble Truths, namely, the Dependent Origination, the Threefold Attempt (suffering, impermanence, non-self).

This is the path of natural gathering, simple, reasonable, gentle, absolutely no distraction with reality.

1. Body Shop (Kaya)

Body Recognition to recognize this body as temporary, is the connection of many forms of matter, nothing sacred, precious, worthless to me, is mine, has nothing to To call it self, is the soul is permanent, eternal.

a) Breathing (Anasawasati):  Notice how short, short breaths are for stabilizing the mind, graduallyattaining concentration, while at the same time practicing, understanding Impermanence, conditioned in the process of exhaling and exhalation.

I breathe in long, he knows "I breathed in." Breathe long, he knows "I breathe out long". "I breathe in." Shortly breathing, he knew "I breathe out short."

- "I will experience the whole body, I will breathe", he practiced like that. "Calm my body, I will breathe out," he practiced.

b) Conscious posture of the body:  Attentive to all body postures such as walking, standing, sitting, lying, stretching ... from which the fake master of the body and so the mind speaks. Alternatively, get the mind of self-control. Attention to the posture of the body also causes the body to mourn the body, because according to Nyanaponika, attention to the postures of the body too many times, makes us feel bored as to keep watching the private a puppet figure. ( Nyanaponika, "The Heart of Buđhist Meditation" )

"Again, the monks, a monks are going, know that" I am going ", while standing to know that" I'm standing ", while sitting, know that" I am sitting ", while lie, know that "I am lying" or his body is placed in a position, he knows the body just like that posture.

(c) Workshops on the functioning of the body:  Right understanding (nàna), by wisdom (pannà) due to sati for the functioning of the body. This is not the empty attention to the postures of the body, which involves the mastery of the activities of the body, thereby gaining a better understanding of the non-self nature of the body.

"Again, the monks, a monk when he is going and when he is back, he uses the will of what he is doing, while looking at and when he is away, he Applying the dovish about what he is doing, while bending and stretching, he uses the will of what he is doing, while eating, drinking, chewing, tasting, he uses willows When we are sitting, sitting, sitting, awake, talking, resting, he uses the will of what he is doing.

d) Bad body odor:  recognizing the body is just a collection of impure, disgusting things, nothing worth calling me, is mine, from which I see that this body is infinite falls, impermanence, pain.

"Again, these bhikkhus, a para-para, think of the body itself covered with skin and full of filthy things, from the heels upwards and from the top of the head downwards thinking that "In this body there are hair, feathers, nails, teeth, flesh, bone, marrow, body, heart, liver, diaphragm, spleen, lung, small intestine, large intestine, bile, sputum, blood, sweat, fat, wet grease, saliva, water, joints, urine. "

e) Consciousness : The four fundamental elements that make up all material, form the human body, are termed earth (solid), water (liquid), wind movement, fire (heat), from which to understand about not self, on the cause of coast.

"Again, the monks, a monk contemplating this very body according to the posture that it is placed, arranged in the four elements:" In this body there is land, water Great, fire, great. "

f) Cemetery:  A corpse in the cemetery to see its gradual disintegration, from which to understand the impermanence, the non-self of the body, of all beings ... In the time of the Buddha, in India, the corpses of the poor, the criminals ... lacked the means to burn, often thrown in the woods dedicated to their own disintegration ...)

- "Again, these monks, when a monk saw a corpse has one, two or three days, aglow, dark blue, rot is thrown away in the parade ..."

- "When a monk sees a corpse discarded in the coroner's crow, hawks, dogs, fakes or other worms eat ...

"... just a set of ribs with flesh and blood connected by ribs ...

"... only the bone left, scattered all over ...

"... only white bones, shells ...

"... just the bones over a year, lying in a pile of ...

"... only the bones are gone and become dust ...

"... Then he relates to his own body like this:" In fact, our body is the same nature, and it will become like that and will not escape from it. "

2. Sensation (Vedana)

Receiving and expressing the reaction of the senses before the stimulation of things, from which to accept the cause of craving, clinging and understanding the condition of suffering.

"Monks, a monks, when experiencing a pleasant feeling, know," I experience a pleasant feeling. "When experiencing a feeling of distress knows," I am able experiencing a feeling of distress ", when experiencing a feeling of unhappiness, without suffering, then knows," I experience a feeling of unhappiness, not distress ", when experiencing a pleasant feeling material, he knows, "I experience a sense of pleasure in material; When experiencing a mental sensation, he knows, "I experience a sense of joy in spirit"; When experiencing a feeling of mental distress ... mental ... not happy, not suffering maternal, ... mental ... "

3. Consciousness (Citta)

Conscious state of mind from which to develop the mind in a good way.

"Monks, a monks when there is a desire for education, knowing that the mind is greedy, when the mind is not greedy, the mind does not greed, when there is hatred center, there is anger, there is no anger heart ..., when there is a mental illusion ..., when the mind is not saturated, when the mind is in the state of photography ..., when the mind is in the state of chaos ..., when in the state of development ..., when the mind is higher ... when the mind is in the state of concentration ..., in the state of liberation ..., in the state of not liberated, knowing the mind is not rescue."

4. French Restaurant (Dhamma)

Conscious object of the mind, taking it as the content of thinking, gradually bring the Dhamma mindset to have the principal, from which the pass through the defilements, obstacles and develop the ability to realize.

a Qu var var:::: var var var var var var var var var var var var var var var var var var var var var var var var a  . suspicion They go to each hindrance to recognize it, to know how they arise, how to decay, how to know they no longer arise ...

"Monks, when there is craving, a monk knows," In me there is craving, "or when there is no craving, he knows" In me there is no craving. " It does not arise in this way, and it knows that craving has arisen and is destroyed, and that craving that has been eliminated will not arise in the future. "

(For the other four hindrances, the meditator also contemplates such thoughts.)

(b) The Five Aggregates (Skhanda):  The Five Elements constitute the meaning of the existence of man, from which he realizes that the existence of man is due to conditions, not finding what can be called fall, all is just the process of continuous operation of the coast.

"Monks, a monk thought" This is sharp; This is the arising of form, but here is the passing away of identity. This is the feeling ..., this is the idea ..., this is the ... This is the consciousness ... "

c) Six Domestic and Six Foreign Sources (Àyatana):  The six functions of the human body (eyes, ears, nose, tongue, body, and mind) and their six objects (shape, sound, smell, taste). , the offense, the thing) the interaction that creates the know; From this, he realizes that all are conditioned, impermanent, not self, and the constraints of suffering come from that.

"Monks, a monk who knows the eye and the forms and fetters (bondage, samyojana) born of these two things, knows how the fetus does not arise. He knows how the fetter has been born, and how the fetter that has been destroyed will not arise in the future.

"He knows the ears and the sounds, and the fetters born of these two things;

"He knows the nose ... the tongue ..., the mind and the objects of the mind, and the fetters born of these two things, he knows the fetus has not arisen, how does it arise? he knows how the fetter has been destroyed, and he knows that the fetter that has been destroyed will not arise in the future. "

d) Bojhanga:  The seven elements bring enlightenment, from which the practitioner recognizes how much his mind has developed and then attempts to reach the maximum of these seven factors. The seven elements are: 1) sense awareness (element of mindfulness); 2) The sense-door (the factor of the conditioned reality of the mind objects); 3) Effort of the sense-of-consciousness (factors of progressive ability, vitality), 4) Joyfulness (factor of happiness); (5) Contemplation of anguish (element of serenity, lightness); 6) the sense of concentration (determinant, concentration of consciousness); 7) Exhaustion (the factor of letting go).

"What is the monks, a monks living in mind objects in the object of consciousness?

"Monks, when there is a sense of mind, he knows," In my mind is a sense "or without a sense of mind, he knows, I know how this concept is born, and how much thought has arisen that has developed. "

(For the remaining six sense-organs, the meditator also contemplates that.)

e) Four sacca:  Four noble truths (four truths of the saint), extremely important in Buddhism that in the first rotation of the Buddha, the Buddha taught; From there, the practitioner with his own experience, have the right view on life, understand the right path to liberation.

"Monks, a monk knows the truth," This is suffering, "he knows the true reality." This is the cause of suffering "(Tap), he knows the truth. , "This is the cessation of suffering", he knows the reality, "This is the path leading to the cessation of suffering."

The Four Noble Truths are mentioned in the Satipatthàna Sutta. Consciousness, contemplation, conscientiousness, contemplation is very clear content, specific business, as the basis and shaping for meditation, from the Buddha. The original meditation followed, very simple, gentle, natural; the practice is also easy, gentle:

"Monks, a monks, after coming to a forest, to a tree, or to an empty house, an empty place, sit down in the lotus, keep the body straight and Mind center in front (ready with attention).

"Attention, he breathes in. Attention, he breathes out ..."

As mentioned before, the monks spend a lot of time dedicated meditation: each separated from each other in the night, they rest and wake up to walk and meditate; After lunch, meditation is specialized.They live in remote, remote areas; It can be used throughout the day for meditation, or for many days.But as the text of the sutras states, meditation is not only in sitting posture, but also in every posture: walking, standing, lying ... through every movement of the body in life. daily. Mindfulness themes are aimed at oneself, through the experience and experience of the meditator, and these themes are extended to the other side, ie the inner and outer. For example, in body contemplation, the text reads: "... Accordingly,

Through constant contemplation, the higher the mind, the practitioner to treat with the subject of contemplation, the experience of the subject to be repeated until a certain time, reality appears to the practitioner honest, complete without the participation of the practitioner. There is a body here, there is suffering, there is joy, there is evidence ... without suffering people, happy people, witness ... Impermanent, not self is experienced to the maximum, leading to the attitude of leisure , freedom, fullness, freedom.

After each theme of contemplation, the sutra always emphasizes the subject's experiential self - which has now become a very concrete reality - with great attention. For example, about body contemplation, Sutra teaches:

"... he lives by the elements that arise in his body, but he does so by the factors that disintegrate in the body, or his mind is established with the thought:" There is a body I am "to the essence necessary for such understanding and concentration, and he is alive, free and attached to something in life. in the body is like that "

Thus, Meditation time Buddha is Satiphatthana, Mind Mind, is Four Mindfulness. This is the path that leads directly to Wisdom, Liberation. At the end of the Sutra, the Buddha said:

In this way, for seven years, he can attain one of the following two: righteousness (Arahantship) right in life this, or the non-return (A-na-function) if there is some warning in the current.

"... monks, do not say to seven years, who practiced this Four Mindfulness, this way for six years .., for five years, for four years ..., for seven months, For six months ... for a week, he can attain one of the following two: the Arahant in this life, or the Unmannerable, if there is still a little bit in the current "

"Because of this, I say, monks, this is the only path leading to the net for sentient beings, overcome sorrow, bereavement, eradication suffering, gratification, attain chant, attain Nirvana. -the table, which is the Four Noble Truths. "

The Four Noble Truths are the theme of the practice of meditation by the disciples of the Buddha. The Buddha has reminded of the Four Noble Truths many times in the lectures, encouraging practitioners to practice. And also with this topic, the Sutra Sreavat, Mendeleur, La-la-la ... have contemplated and proved fruit.

The following sutras, the Sutta (Middle Sutta), also include the content of the Four Foundations of Mindfulness and are also being developed, opening the way for the development of Meditation.

"The Blessed One resides in Sàvatthi, where Arnathapindika, Jetavana." One morning, he woke up, covered his stomach with a bowl of alms. Ràhula followed him. As he walked, the Blessed One stared straight at him and said to him, "What is past, present or future, in or out, far or near, must be seen? "This is not mine, this is not me, this is not my self."

"The Blessed One, only private shop only?

"Rahula, life, thought, action and consciousness.

"Rahula said to himself," Who is going to beg today when he is instructed by the Blessed One! "Then he went back, sat down, kept his body straight and concentrated his mind.

"Venerable Sariputta saw that Rahula Sun said:" Set your mind on the breath and the breath, because practicing is very beneficial. "

"In the evening, Rahula stood up and went to the Blessed One, asking him how to practice meditation on breathing and breathing out.

"Rahula, whatever is hard and firm in the human body such as hair, nails, teeth, skin, meat, etc., is called the earth element, the water element of bile, phlegm, spit, blood, sweat. The element of fire consists of things that make it warm, burning and burning, creating the digestion of food and drinks. The element of the wind is the vapor in the body that moves up and down in the abdomen and stomach, In the end, the empty element does not include the tubes of the ear, nose, mouth, and esophagus where the food, drink Go in and out of the body. These five elements are congruent with the five external elements into five. All must be objectively seen with the will, with the thought: "Here its not I, this is not me, this is not my self. "- With such a will attitude,

"Rahula, practice as earth - for thrown clean things and dirty things, feces and urine, spit, blood, and pus on the earth, but the earth is not resented, neither is it abhorred. Keep your mind as earth so that no pleasure will invade or cling to You.

"Also, you need to cultivate the mind as Water, because people throw clean things, dirty things into the water, but Water is not frustrating, no disgust ... Also, like Fire ..., like the Wind. as Space ...

"Rahula, practice the word mind, because if such a malady will reduce it, please cultivate the mind, because tu like that will be less disturbing, practice mind Hy, because such anger will Let go of the mind, because this will reduce the conflict ...

"... Practice mindfulness of breathing ... A monk goes to a forest, or a tree, or an empty house, sitting lotus, concentrating ... Mindfulness, he When inhaling or exhaling, he knows he is breathing in and out long ... Also, when he inhales and exhales short, he knows to breathe in and out short ... "

The contents of the Sutra are still the content of the Satipatthana Sutra as discussed, but here are also added to the Four Noble Truths to strengthen the mind. And especially, the Sutra also develops the development of the mind toward normal, indifferent, non-self, equality, non-mortal. This later practice was strongly developed in Mahayana Buddhism, especially in Zen Buddhism in China, Japan and Vietnam. Therefore, Satiphatthàna says that "the only way" is to say in the sense that it consists of every path, every method of meditation is correct.

* * *

Tue Learning

All the teachings that the Buddha taught during the fifty-five years are meant to bring people to the wisdom of liberation. The content of scholarship is the whole of the doctrine, including sufficient study and concentration. The content of the Buddha's teachings is a tight system, so that one can start learning from any place of the system and then have to experience the whole system.

The content presented here is not a summary of the basic Buddhist doctrine, nor is it a catechesis on the subject matter of the doctrine, but rather a brief overview of outstanding issues. , a characteristic of Buddhism during the Buddha. In that spirit, we will briefly present the Four Noble Truths, including the Five Aggregates, the Twelvefold Causality.

The Four Noble Truths (Cattari Ariyasacca)

The Four Noble Truths are the Buddha's teachings for the five monks, the Kodannas, in the first turn of the dharma, to Isipatana, Baranet. The four truths are Dukkha, Samudaya, Nirodha and Magga. The Four Noble Truths are very important teachings. To refer to the Buddhist doctrine is to say the Four Noble Truths. The Four Noble Truths are mentioned by the Buddha in many places in the Sutra: Middle Sutra III, Middle Ages 31, Sutra, Sutta, Sutta, etc. Sāriputa praised the Four Noble Truths as follows:

"Hey sages, as all the footprints of all animals are photographed in the footprints of elephants, because this footprint is the greatest in all footprints of greatness. Dhamma is concentrated in the Four Noble Truths.

The Four Noble Truths encompass all of the cosmic, human, philosophical, and religious views of Buddhism:

- Suffering:  Get true life is suffering. Suffering is a fact of life. This is an objective, non-pessimistic, depraved, not a moral judgment or criticism.

"Birth is suffering, aging is suffering, disease is suffering, death is suffering, sadness is hurt, pain, sorrow, despair is suffering, in summary, five aggregates subject suffering.

-  Compassion is the truth about the cause of suffering, which is the thirst (Tanhà). It is this thirst that leads to the re-existence (ponobhàvàsà) connected with craving, seeking to find joy here and there, ie craving sensuality, , thirst for non-existence (non-loving)

But craving is born of sensual pleasures. Eyes, ears, nose, tongue, body and mind (six bases) with their objects (six ceiling) exist and interact with each other, sensual existence, from which craving arises.

-  The end of suffering is the end of suffering, which is Nirvana. The end of suffering is the end of samsara, no longer dependent. Nibbàna is the complete, unconditioned essence which is not expressed in words, but is referred to by negative negatives as all conditioned.

Nirvana is the ultimate liberation, the end of the practice.

- Path to  the path to the end of suffering, to the end of Nirvana. It is Ariya Atthangika-Magga: 1) Right view (see, correct understanding, legal); 2) Right thinking (thinking right, right legal); 3) Right Speech (right speech, correct speech); 4) Right action (righteousness, righteousness); 5) Right Livelihood (right way of life, right career, right law); 6) Right Effort (effort to practice properly, right legal); 7) Mindfulness (right thinking, righteousness); 8) Right concentration (right meditation, right legal).

The Noble Eightfold Path is a part of the eight qualities of the thirty-seven dharmas, the Four Noble Truths, the Four Noble Truths, the Four Consciousnesses, the Five Noble Truths, the Five Powers, the Seven Senses and the eight Noble Truths. Meditation. The Noble Eightfold Path of Concentration, and of course also belongs to Wisdom, according to the Noble Eightfold Path, either in reality or in theory, in a relative sense. And, in a relative way, it can be said: Right view and Right thinking of the aggregate of wisdom (Panna-khandha); Right Speech, Right Action, Right Livelihood of Gender (Sìla); Right Effort, Mindfulness and Right Concentration (Jhana). The Noble Eightfold Path, as well as the thirty-seven dharmas, are listed here in order to express the learning to have Wisdom, and Wisdom will be promoted by Meditation, by practice.

Dependent Origination (Paticca-Samuppāda):

Dependent Origination is the truth that the Buddha during the Meditation under the Bodhi Tree discovered and became the Great Bodhisattva. Dependent Origination is the operation of all things.This is a continuous chain of continuous links that creates the existence of the universe, creating samsara in the past, present, and future generations. This is the causal operation of the twelve parts, which is the result of the preceding parts and is the cause of the following parts: "Because of ignorance, there is an act of action, by action; by consciousness, there is the Name of birth, by virtue, by virtue, by virtue, by emptiness, by emptiness, by emptiness, by emptiness, by emotion, by emotion, by emotion, by virtue; By birth, by birth, by birth, by age, by death, by birth, by birth, by birth, or by the total cessation of birth. (Cont. II)

Ignorance is given for the beginning of the twelve causes. Ignorance is the darkness, the ego, the dark gray from countless previous lives. Because the twelve causal links in the sense of the circle of cause and effect, should want to destroy the samsaric suffering only to destroy one of the twelve parts, the remaining parts no longer exist reason. This ignorance is referred to as the first is to emphasize the meaning of Wisdom, imply the requirement to learn to achieve Wisdom.

The origin of the Buddha was summed up in Buddhist Autonomy:

"Because of this, the other is present, because this is not present, the other is absent, because of this birth, the other. II)

Obviously, Dependent Origination is the most eloquent determination that "all dharmas are conditioned," and therefore, there can be no self, no Creation of the Most High. When Venerable Ananda praised the doctrine of Dependent Origination, the Buddha also taught:

"Hey Ananda, because of not being enlightened, not understanding the doctrine of Dependent Origination, beings are now in turmoil as a cocoon, tangled up like a pipe, like the Munja grass and the Babaja Rebels, can not come out. from the land, the beast, the land, death. (Great coast, the Ministry)

Five aggregates of grasping (Panca Kkhandha)

Five Capitalists are the five elements that make up the psychological, physical existence of man. It is: Sacred (form), feeling (feeling, experience, remembrance, thinking ...), action (action of body, word and mind), consciousness knowledge, recognition of the existence of the law). These five elements are formed by the contact of the six faculties (eyes, ears, nose, tongue, body and mind) with their objects (shape, sound, smell, taste, phenomenon of impact). This contact causes people to cling to each element, forming the five aggregates, from which the idea of ​​a Self up. The attachment is due to craving, which is due to a part of the twelve parts of the condition that is presented in the Condition of Dependent Origination. Then the causal arising, the world of phenomenal phenomena arises, and all suffering arises. The Buddha said: "In short, The five aggregates are suffering "and," What are the monks, suffering? It is the five aggregates subject. "

Tam Lakkana (Tri Lakkhana)

Tam Do are three prominent features of Buddhism. This is the nature of the phenomenal world: suffering (dukkha, anicca), anatta.

Suffering is the one in the Four Noble Truths, a reality of life. "Life is suffering" is a righteous, objective, honest.

Impermanence is the inability to change, to arise, to become, to perish, to be the constant rotation of things. In the phenomenal world, transitive action always happens, impossible to find out what is called eternal, invariant, absolute, stable. The existence of things, of beings is a process of running, continuous flow.

Selflessness is without an immortal nature, without an absolute subject, without an eternal soul, without an eternal creator. Because things are conditioned by the arising of existence, the existence of a thing, every being is a being in relation, by the action of causality. Because this body consists of the combination of four elements, because the five aggregates determine existence in the causal system, the existence of man is selflessness.

Suffering and impermanence are two relatively easy traits accepted. No one in the world has ever experienced the suffering; The changes, the changes of things, of each person is relatively easy to see.The nature of change, the impermanence of things scientifically proved clearly. But the nature of selflessness is often unacceptable. Due to ignorance, craving, people are self-acceptance has been from many generations; By the desire to live, to exist, to fear of nothingness, fear of losing their possessions, loss of themselves ..., man tries to create something of his eternal, related to himself as God, as the Self or the Immortal Soul.

Dhammapada has three very important verses about the Three Laws. These are verses 5, 6, 7 in chapter 20 (cf. vv. 277, 278 and 279):

"All conditioned things are impermanent." 
"All conditioned things are suffering." 
"All dharmas are not self."

The Amitabha (III, 134) also states:

"The action is Impermanent, the action is suffering, the dharma is not self."

In the first sermon for the five monks of the Sun-like religion in the forest of Isipatana, Baranas, after the lecture on the Four Noble Truths, the Buddha immediately preached the Selflessness with a very specific, The five aggregates, related to the impermanence, the suffering of human existence. In summary, this is an exemplary sermon on the Three Laws:

And the Buddha said to the five monks as follows:

"Monks, this body is not Self." I must be like this, my body is not like that. "But these monks, because the body can not be self, so the body is sick, and one can not say:" Body of I have to be like this, my body is not like that. "

"Monks, feeling is not self." Monks, if feeling feeling is self, feelings are not suffering, and one can say: "My feeling is like This, my feeling is not like that. "But the monks, because feeling is not self, so the feeling is suffering, and one can not say:" My feeling is like In this way, my feeling is not like that. "

"Monks, perception is not self." Monks, if perception is self, can not suffer, and one can say: "My imagination must be like this. "But, monks, because perception is not self, and therefore suffering from suffering, and one can not say:" My imagination must be like this, my thoughts do not that's it. "

"Monks, onions are not self." Monks, if the action is self, is not suffering, and one can say that: "It must be like this, Do not be like that. "" But, these monks, because the action is not self, so Action is suffering, and people can not say: "It must be like this, like that. "

"Monks, consciousness is not self, monks, if consciousness is self, consciousness is not wrong, and one can say:" My consciousness must be like this, my consciousness. like that. But the monks, because consciousness is not self, so Consciousness is wrong, and one can not say that: "My consciousness must be like this, my consciousness not like that."

"Monks, what do you think about Lust, Sacred is often or Impermanent?"

- "The Sun, Sun is impermanent."

- "What is impermanent suffering or suffering?"

- "The Blessed One, What is impermanent is suffering."

"Yes, what is infallible, full of suffering, is changed, one can say:" That is mine, I am that, that is my self "?

- "The Sun, can not be like that."

- "Monks, what do you think about feeling (and about thoughts, actions, consciousness)? Life is permanent or impermanent?

Similar to the teachings on Sacred ....

"Again, these monks, what is in the past, present, future, in or out, rough or strong, strong or weak, low or high, far It is not the self, it is not the self, that is the one who has the wisdom to know really. Such as, he is the level of wisdom, the noble hearing of the noble, he is far away from Sacred, sensual, perception, action, consciousness, so far away from the lust, and through the eradication of craving he is liberated, he knows that he is liberated, he is not reborn, he has achieved, he has accomplished, he does not return to this life anymore, that is true he knows. "

Psychologically, acceptance of selflessness is a courage, but selflessness is the essence of all phenomena, whether one accepts or does not accept, non-self is the reality. One time, a monk asked the Buddha that there are cases where people are afraid because they do not find something permanent in themselves, the Buddha said:

"The universe is this self, after death we will be that, permanent, existing, permanent, any and then we will live forever like that. "Then he again heard the Tathagata or one of the disciples of the Tathagata lecture about the eradication of all reasoning, about quenching thirst, separation, stop At that time, Nirvana, then he thought: "Then I will become void, will be destroyed, will not exist anymore." Then he moaned, anxious, sorrow, chest beat That is, the monks, there are cases people are worried because they do not find what is often in themselves. (Central I)

... Then the Buddha said:

"Monks, accept a theory of the soul that does not cause misery, sorrow, pain, or carnality for the person who accepts it." But, these monks, do you find? Is such a theory of soul as a doctrine of non-suffering, melancholy, sorrow, and caring for the person who accepts it?

- "The Blessed One, surely can not be found."

- "I too, monks, I can not find a theory of the soul without suffering misery, sorrow, pain, carnality for people to accept it."

Feeling a self is often the result of a process of experiencing feelings, delusions that there is a self that experiences sensation, or the illusion that feeling falls, or the illusion that the self is feeling. Actually there is only sensation without feeling person. The ultimate problem is: The feeling is not self, and there is no self that feels sensation. The Buddha has analyzed this very clearly:

"... Again, one may think that the soul is the feeling, the feeling without feeling, or not the feeling itself, nor the feeling without feeling, if the soul possesses sensation. One should affirm that: - There are three kinds of feeling: feeling, suffering, not losing not suffering, what kind of soul is he feeling? When we have this feeling we do not have feelings In addition, the sensations are impermanent, depending on the cause of the condition, which, due to one or more causes, is decayed, transient, dissolved, terminated. "This is my soul," then when that goodness ends, he will think, "My soul is gone." That thinker is to see his soul as something. Impermanence in this world, a chaosp happiness and unhappiness, have beginnings, has ended,

"If anyone claims that the soul is not feeling, then you should ask," If you do not feel, can you say that you exist? "He will not say that. , and therefore such confirmation is unacceptable "

"And, if anyone claims that the soul possesses sensation, you should ask," If all kinds of sensations cease to exist then there will be no sensory experience; Can you just say that he is? "He will not be able to accept it."

The verse emphasizes the definitive rejection of all thoughts of self. Trying to find a Self is only nostalgic, because reality is selfless. The way to end suffering is the way of selflessness. Anatta is the essence of reality, of the cessation of suffering. The Buddha, according to the circumstances, the basis of sentient beings, of the disciples opened many avenues into the path of understanding through a very strict and rich teaching system. But due to the limitations of the learner's level, due to language constraints, world thinking, many problems (the problems of the world's mind) have not been opened.This is an objective reality. Just as beings cultivate in accordance with the teachings, wisdom will radiate, and all worldly thoughts will disintegrate and fall apart, because these are just "pseudo-problems" of an entire hypothesis surrounding all sentient beings. not enlightened.

The Buddha's message of salvation to human beings, developed by Himself in half a century. With the language, the limited method of man, he revealed the truth. And, very caring, compassionate, he noted that what he knew as a leaf in the forest, what he preached was just like holding a leaf in his hand. This is the kindness to advise, encouraging the disciples to be more rigorous to practice self-truth. That is enough to say that Buddhism is not wrapped in scriptures, in all the teachings of the Buddha. The learning that leads to wisdom is centered in practice, practice; Studying is the practice.

The following in the Sutra, recounts the fact that some monks ask for the permission of the Buddha to propagate in the distance, where there are many wise sages. The Buddha told the monks that he came to Sariputta before departing. Venerable Sariputta prepared for the monks a number of questions and answers are considered brief, most specific about Buddhism.

"Hey, sages, when the wise men asked:" Master of the Masters say? What statement?How should the sage respond not to misrepresent the teachings of the Blessed One?

"Asked, the Sage must answer:" Our Master speaks of the appetite and greed. "

"What is the sexuality and attachment to?

"... and the attachment to lust, feeling, perception, volition and consciousness.

"But by the dangers, the Teacher of Venerable Master refers to the appetite and the attachment to the Five Aggregates.

- For the Five Aggregates, who are not longing for desire, passion, and thirst, when Sutra, Life, Perception, Action and Consciousness change, change, will arise grief, bi, suffering, goodness, brain. This Sage, because of this danger to Lust, Sensation, Perception, Action and Consciousness, our Master speaks of the appetite and greed.

"But because of the benefits, the Master of the Master speaks of the appetites and the lusts of lust, feeling, perception, volition and consciousness."

- For Lust, Sensation, Consciousness, Enlightenment and Consciousness, who has been distant ly ..., when Rust, Feelings, Thoughts, Onions and consciousness are mutilated, will not arise sorrow, bi, suffering, Because of this benefit, our Master speaks of the ritual, with regard to rúpa, sensation, perception, action, and consciousness. " (III.

The content of the Four Noble Truths is shrinking, emphasizing the practicality and practice of Buddhism, by Venerable Sariputta, the great disciple of the Buddha is considered the wisdom of Most of his disciples, said: The  thing to recover and engage with the Five Aggregates to end suffering, from there to Liberation, Nirvana . This is the weak point of Buddhism.

Many argue that Buddhism is negative because it consists of so many denials, theories from theory and practice, so the path to understanding is the path of negativity. The word "negative" is often so bad that a comment like that does not please the Buddhist. Let us calm down that the first is the Buddha declared as suffering. They are suffering like sick people. Cure is a negative in the conventional sense, and also in this sense, antidote, cure can only mean negative. On the other hand, the phenomenon of gender, which is not real because of the arising of birth, the elimination of miseries in form is negative because it is negative. But, the Buddhist practice of criticism is a long series of negatives, negatives of negation, Therefore, it is not possible to make a general judgment through the negative evaluation of each individual factor that is negative. In the end, the positive meaning really lies in the difficult places to speak in the language, the language, for example in meditation there is discharge, there is consistent, there is the rise of wisdom ..., and wisdom Perfect realization of Nirvana can only be attained in meditation with a real positive dimension.

All the arguments for negating the ego, all the negative terms to describe Nibbana, are "no-go" things when one has to use limited language. In the next chapter, when it comes to the testimonies, we have to come back to this problem, at a higher level. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.24/5/2018.